---
title: "Heartfelt Sayings · Udāna"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-udana/
cite: "The Buddha, tr. Bhikkhu Sujato, Heartfelt Sayings · Udāna. Scriptura (scriptura.si), https://scriptura.si/works/pali-udana/"
---
# Heartfelt Sayings · Udāna
*The Buddha, tr. Bhikkhu Sujato*
Eighty short stories that end in an inspired saying of the Buddha, with the blind men and the elephant.
> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).
> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.
> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.
## Contents
1. [Ud 1.1–2.7](https://scriptura.si/works/pali-udana/1.md)
2. [Ud 2.8–3.5](https://scriptura.si/works/pali-udana/2.md)
3. [Ud 3.6–4.4](https://scriptura.si/works/pali-udana/3.md)
4. [Ud 4.5–5.4](https://scriptura.si/works/pali-udana/4.md)
5. [Ud 5.5–5.10](https://scriptura.si/works/pali-udana/5.md)
6. [Ud 6.1–6.5](https://scriptura.si/works/pali-udana/6.md)
7. [Ud 6.6–8.4](https://scriptura.si/works/pali-udana/7.md)
8. [Ud 8.5–8.10](https://scriptura.si/works/pali-udana/8.md)
## 1. Ud 1.1–2.7
Source: https://scriptura.si/works/pali-udana/1/ · cite a paragraph as https://scriptura.si/works/pali-udana/1/#p-N
[¶0] Ud 1.1 · Upon Awakening (1st)
> Pali: Ud 1.1 · Paṭhamabodhisutta
[¶1] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the first part of the night, he carefully applied the mind to dependent origination, going with the grain:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomaṁ sādhukaṁ manasākāsi:
[¶2] “So, when this exists, this comes to be; due to the arising of this, this arises. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.”
> Pali: “Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
[¶3] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶4] “When things become clear
to the keen, meditating brahmin,
his doubts are dispelled,
since he understands each thing and its cause.”
> Pali: “Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato pajānāti sahetudhamman”ti.
[¶5] > Pali: Paṭhamaṁ.
[¶6] Ud 1.2 · Upon Awakening (2nd)
> Pali: Ud 1.2 · Dutiyabodhisutta
[¶7] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the second part of the night, he carefully applied the mind to dependent origination, going against the grain:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi:
[¶8] “So, when this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: When ignorance ceases, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”
> Pali: “Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
[¶9] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶10] “When things become clear
to the keen, meditating brahmin,
his doubts are dispelled,
since he’s known the end of conditions.”
> Pali: “Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato khayaṁ paccayānaṁ avedī”ti.
[¶11] > Pali: Dutiyaṁ.
[¶12] Ud 1.3 · Upon Awakening (3rd)
> Pali: Ud 1.3 · Tatiyabodhisutta
[¶13] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination, going both with and against the grain:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:
[¶14] “So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.
> Pali: “Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ— avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
[¶15] When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”
> Pali: Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
[¶16] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶17] “When things become clear
to the keen, meditating brahmin,
he remains, scattering Māra’s army,
as the sun lights up the sky.”
> Pali: “Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Vidhūpayaṁ tiṭṭhati mārasenaṁ,
Sūriyova obhāsayamantalikkhan”ti.
[¶18] > Pali: Tatiyaṁ.
[¶19] Ud 1.4 · The Mystic Syllable Huṁ
> Pali: Ud 1.4 · Huṁhuṅkasutta
[¶20] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.
[¶21] Then a certain brahmin, one of those who murmured the mystic syllable huṁ, huṁ, went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side and said, “Worthy Gotama, how do you define a brahmin? And what are the things that make one a brahmin?”
> Pali: Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca: “kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?
[¶22] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶23] “Any brahmin who has banished bad qualities—
not murmuring the mystic syllable huṁ, unstained, self-controlled,
a complete knowledge master who has completed the spiritual journey—
they may legitimately proclaim the divine doctrine;
who have no pretensions about anything in the world.”
> Pali: “Yo brāhmaṇo bāhitapāpadhammo,
Nihuṁhuṅko nikkasāvo yatatto;
Vedantagū vūsitabrahmacariyo,
Dhammena so brahmavādaṁ vadeyya;
Yassussadā natthi kuhiñci loke”ti.
[¶24] > Pali: Catutthaṁ.
[¶25] Ud 1.5 · The Brahmin
> Pali: Ud 1.5 · Brāhmaṇasutta
[¶26] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a number of senior monks approached the Buddha—the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, and Nanda.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando yena bhagavā tenupasaṅkamiṁsu.
[¶27] The Buddha saw them coming off in the distance, and addressed the mendicants: “These, mendicants, are brahmins coming! These are brahmins coming!” When he said this, a certain mendicant who was brahmin by birth asked the Buddha, “Sir, how do you define a brahmin? And what are the things that make one a brahmin?”
> Pali: Addasā kho bhagavā te āyasmante dūratova āgacchante; disvāna bhikkhū āmantesi: “ete, bhikkhave, brāhmaṇā āgacchanti; ete, bhikkhave, brāhmaṇā āgacchantī”ti. Evaṁ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?
[¶28] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶29] “Having banished bad qualities,
those who live always mindful,
with fetters ended, awakened,
they are the world’s true brahmins.”
> Pali: “Bāhitvā pāpake dhamme,
ye caranti sadā satā;
Khīṇasaṁyojanā buddhā,
te ve lokasmi brāhmaṇā”ti.
[¶30] > Pali: Pañcamaṁ.
[¶31] Ud 1.6 · With Mahākassapa
> Pali: Ud 1.6 · Mahākassapasutta
[¶32] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then after some time he recovered from that illness. It occurred to him, “Why not enter Rājagaha for almsfood?”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi: “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.
[¶33] Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa turned down those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms. He went to the street markets of the poor, the destitute, and the embroiderers. The Buddha saw him wandering for alms in the street markets of the poor, the destitute, and the embroiderers.
> Pali: Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi— yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. Addasā kho bhagavā āyasmantaṁ mahākassapaṁ rājagahe piṇḍāya carantaṁ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.
[¶34] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶35] “The stranger, providing for no other,
tamed, consolidated in the core,
with defilements ended and flaws purged:
that’s who I declare a brahmin.”
> Pali: “Anaññaposimaññātaṁ,
dantaṁ sāre patiṭṭhitaṁ;
Khīṇāsavaṁ vantadosaṁ,
tamahaṁ brūmi brāhmaṇan”ti.
[¶36] > Pali: Chaṭṭhaṁ.
[¶37] Ud 1.7 · At Ajakalāpaka
> Pali: Ud 1.7 · Ajakalāpakasutta
[¶38] So I have heard. At one time the Buddha was staying in Pāvā at the Ajakalāpaka Shrine, the haunt of the native spirit Ajakalāpaka. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Ajakalāpaka, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away yelled three times, “Havoc and heck!” Then he added, “Now that’s a goblin for you, ascetic!”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā pāvāyaṁ viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti; devo ca ekamekaṁ phusāyati. Atha kho ajakalāpako yakkho bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṁ “akkulo pakkulo”ti akkulapakkulikaṁ akāsi: “eso te, samaṇa, pisāco”ti.
[¶39] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶40] “When a brahmin gets over
their own issues,
they transcend this goblin
and his havoc.”
> Pali: “Yadā sakesu dhammesu,
pāragū hoti brāhmaṇo;
Atha etaṁ pisācañca,
pakkulañcātivattatī”ti.
[¶41] > Pali: Sattamaṁ.
[¶42] Ud 1.8 · With Saṅgāmaji
> Pali: Ud 1.8 · Saṅgāmajisutta
[¶43] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Saṅgāmaji had arrived at Sāvatthī to see the Buddha. His former wife heard that he had arrived, and went to the Jetavana, taking their boy.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṁ anuppatto hoti bhagavantaṁ dassanāya. Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā: “ayyo kira saṅgāmaji sāvatthiṁ anuppatto”ti. Sā dārakaṁ ādāya jetavanaṁ agamāsi.
[¶44] Now at that time Venerable Saṅgāmaji was sitting at the root of a tree for the day’s meditation. Then his former wife went up to him and said, “Ascetic, please raise this little boy.” When she said this, Saṅgāmaji kept silent.
> Pali: Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno hoti. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Evaṁ vutte, āyasmā saṅgāmaji tuṇhī ahosi.
[¶45] For a second time she said, “Ascetic, please raise this little boy.” For a second time, Saṅgāmaji kept silent.
> Pali: Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
[¶46] For a third time she said, “Ascetic, please raise this little boy.” For a third time, Saṅgāmaji kept silent.
> Pali: Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
[¶47] Then she put down the boy in front of Saṅgāmaji, saying, “This is your child, ascetic. Please raise him.”
> Pali: Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṁ dārakaṁ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi: “eso te, samaṇa, putto; posa nan”ti.
[¶48] But Saṅgāmaji neither looked at the boy nor spoke to him. Then his former wife went a little distance away. Looking back, she saw Saṅgāmaji ignoring the boy, and thought, “This ascetic doesn’t even want his child.” She returned to pick up the boy, then left. With clairvoyance that is purified and superhuman, the Buddha saw how Saṅgāmaji’s former wife went back for the child.
> Pali: Atha kho āyasmā saṅgāmaji taṁ dārakaṁ neva olokesi nāpi ālapi. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṁ gantvā apalokentī addasa āyasmantaṁ saṅgāmajiṁ taṁ dārakaṁ neva olokentaṁ nāpi ālapantaṁ, disvānassā etadahosi: “na cāyaṁ samaṇo puttenapi atthiko”ti. Tato paṭinivattitvā dārakaṁ ādāya pakkāmi. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṁ vippakāraṁ.
[¶49] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶50] “When she came he was not glad,
when she left he did not grieve.
Victorious in battle, freed from chains,
that’s who I declare a brahmin.”
> Pali: “Āyantiṁ nābhinandati,
pakkamantiṁ na socati;
Saṅgā saṅgāmajiṁ muttaṁ,
tamahaṁ brūmi brāhmaṇan”ti.
[¶51] > Pali: Aṭṭhamaṁ.
[¶52] Ud 1.9 · Matted Hair Ascetics
> Pali: Ud 1.9 · Jaṭilasutta
[¶53] So I have heard. At one time the Buddha was staying near Gayā on Gayā Head. Now at that time—during the cold spell when the snow falls in the January winter—many matted hair ascetics plunged in and out of the Gayā river. Plunging and showering, they served the sacred flame, thinking: “Through this there is purity.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse. Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti: “iminā suddhī”ti.
[¶54] The Buddha saw them plunging in and out.
> Pali: Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantepi nimujjantepi ummujjanimujjampi karonte osiñcantepi aggimpi juhante: “iminā suddhī”ti.
[¶55] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶56] “Purity doesn’t come from water,
no matter how many people bathe there.
One who has truth and principle,
they are pure, they are brahmins.”
> Pali: “Na udakena sucī hoti,
bahvettha nhāyatī jano;
Yamhi saccañca dhammo ca,
so sucī so ca brāhmaṇo”ti.
[¶57] > Pali: Navamaṁ.
[¶58] Ud 1.10 · With Bāhiya
> Pali: Ud 1.10 · Bāhiyasutta
[¶59] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Bāhiya of the Bark Cloth was residing by Suppāraka on the ocean shore, where he was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. Then as he was in private retreat this thought came to his mind, “I am one of those in the world who are perfected or on the path to perfection.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti.
[¶60] Then a deity who was a former relative of Bāhiya, having sympathy and wanting what’s best for him, approached him and said: “Bāhiya, you’re not a perfected one, nor on the path to perfection. You don’t have the practice by which you might become a perfected one or one on the path to perfection.”
> Pali: Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṁ dārucīriyaṁ etadavoca: “neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.
[¶61] “So who then are those in the world who are perfected or on the path to perfection?” “In the northern lands there is a city named Sāvatthī. There that Blessed One is now staying, the perfected one, the fully awakened Buddha. He is a perfected one and teaches the Dhamma for the sake of perfection.”
> Pali: “Atha ke carahi sadevake loke arahanto vā arahattamaggaṁ vā samāpannā”ti? “Atthi, bāhiya, uttaresu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṁ desetī”ti.
[¶62] Impelled by that deity, Bāhiya left Suppāraka right away. Sojourning no more than a single night in any place, he made his way to Anāthapiṇḍika’s monastery in the Jeta Grove at Sāvatthī. At that time several mendicants were walking mindfully in the open air. Bāhiya approached them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.” “He has entered an inhabited area for almsfood, Bāhiya.”
> Pali: Atha kho bāhiyo dārucīriyo tāya devatāya saṁvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmamhā mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. “Antaragharaṁ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.
[¶63] Then Bāhiya rushed out of the Jeta Grove and entered Sāvatthī, where he saw the Buddha walking for alms. He was impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Bāhiya went up to the Buddha, bowed down with his head to the Buddha’s feet, and said, “Sir, let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” The Buddha said this: “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”
> Pali: Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṁ pavisitvā addasa bhagavantaṁ sāvatthiyaṁ piṇḍāya carantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṁ etadavoca: “desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
[¶64] For a second time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” For a second time, the Buddha said, “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”
> Pali: Dutiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
[¶65] For a third time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.”
> Pali: Tatiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
[¶66] “In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this life or the next or between the two. Just this is the end of suffering.”
> Pali: “Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena. Yato tvaṁ, bāhiya, na tena; tato tvaṁ, bāhiya, na tattha. Yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
[¶67] Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping.
> Pali: Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci.
[¶68] And when the Buddha had given Bāhiya this brief advice he left. But soon after the Buddha had left, a cow with a baby calf charged at Bāhiya and took his life.
> Pali: Atha kho bhagavā bāhiyaṁ dārucīriyaṁ iminā saṅkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṁ dārucīriyaṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.
[¶69] Then the Buddha wandered for alms in Sāvatthī. After the meal, on his return from almsround, he exited the city together with several mendicants and saw that Bāhiya had passed away. He said to the monks, “Mendicants, pick up Bāhiya’s corpse. Having lifted it onto a cot and carried it, cremate it and build a monument. Mendicants, one of your spiritual companions has passed away.”
> Pali: Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamitvā addasa bāhiyaṁ dārucīriyaṁ kālaṅkataṁ; disvāna bhikkhū āmantesi: “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṁ; mañcakaṁ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.
[¶70] “Yes, sir,” replied those mendicants. They did as the Buddha asked, then returned to the Buddha and said, “Sir, Bāhiya’s corpse has been cremated and a monument built for him. Where has he been reborn in his next life?” “Mendicants, Bāhiya was astute. He practiced in line with the teaching, and did not trouble me about the teachings. Bāhiya of the Bark Cloth has become fully quenched.”
> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṁ mañcakaṁ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “daḍḍhaṁ, bhante, bāhiyassa dārucīriyassa sarīraṁ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.
[¶71] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶72] “Where water and earth,
fire and air have no footing—
> Pali: “Yattha āpo ca pathavī,
tejo vāyo na gādhati;
[¶73] there no star does shine,
nor does the sun shed its light;
there the moon glows not,
yet no darkness is found.
> Pali: Na tattha sukkā jotanti,
ādicco nappakāsati;
Na tattha candimā bhāti,
tamo tattha na vijjati.
[¶74] And when a sage, a brahmin, finds understanding
through their own sagacity,
then, from forms and formless,
from pleasure and pain they are released.”
> Pali: Yadā ca attanāvedi,
muni monena brāhmaṇo;
Atha rūpā arūpā ca,
sukhadukkhā pamuccatī”ti.
[¶75] > Pali: Dasamaṁ.
[¶76] This too is a heartfelt saying that was spoken by the Blessed One: that is what I heard.
> Pali: Ayampi udāno vutto bhagavatā iti me sutanti.
[¶77] > Pali: Bodhivaggo paṭhamo.
[¶78] > Pali: Tassuddānaṁ
[¶79] > Pali: Tayo bodhī ca huṁhuṅko,
brāhmaṇā kassapena ca;
Aja saṅgāma jaṭilā,
bāhiyenāti te dasāti.
[¶80] Ud 2.1 · With Mucalinda
> Pali: Ud 2.1 · Mucalindasutta
[¶81] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the Mucalinda tree on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
[¶82] Just then a large storm blew up out of season, bringing seven days of precipitation, with cold winds and overcast skies. Mucalinda, the dragon king, came out from his abode, encircled the Buddha’s body with seven coils and spread his large hood over his head, thinking, “May the Buddha not be hot or cold, nor be bothered by flies, mosquitoes, wind, sun, or reptiles.”
> Pali: Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ vihacca aṭṭhāsi: “mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsamakasavātātapasarīsapasamphasso”ti.
[¶83] When seven days had passed, the Buddha emerged from that state of immersion. When he knew the heavens were clear and cloudless, Mucalinda unwrapped his coils from the Buddha’s body. Hiding his own form, he manifested in the form of a brahmin youth. He stood in front of the Buddha, venerating him with cupped palms.
> Pali: Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho mucalindo nāgarājā viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.
[¶84] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶85] “Seclusion is happiness for the contented
who see the teaching they have learned.
Kindness for the world is happiness
for one who’d not harm a living creature.
> Pali: “Sukho viveko tuṭṭhassa,
sutadhammassa passato;
Abyāpajjaṁ sukhaṁ loke,
pāṇabhūtesu saṁyamo.
[¶86] Dispassion for the world is happiness
for one who has gone beyond sensual pleasures.
But dispelling the conceit ‘I am’
is truly the ultimate happiness.”
> Pali: Sukhā virāgatā loke,
kāmānaṁ samatikkamo;
Asmimānassa yo vinayo,
etaṁ ve paramaṁ sukhan”ti.
[¶87] > Pali: Paṭhamaṁ.
[¶88] Ud 2.2 · Kings
> Pali: Ud 2.2 · Rājasutta
[¶89] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them: “Which of these two kings has greater wealth, riches, treasury, dominion, vehicles, forces, might, and power: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?” At that point the conversation among those mendicants was left unfinished.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo”ti? Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
[¶90] Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
[¶91] So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
> Pali: “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
[¶92] “Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”
> Pali: “Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
[¶93] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶94] “Neither the pleasures of the senses,
nor even divine happiness,
is worth even a sixteenth part
of the happiness of craving’s end.”
> Pali: “Yañca kāmasukhaṁ loke,
yañcidaṁ diviyaṁ sukhaṁ;
Taṇhakkhayasukhassete,
kalaṁ nāgghanti soḷasin”ti.
[¶95] > Pali: Dutiyaṁ.
[¶96] Ud 2.3 · A Stick
> Pali: Ud 2.3 · Daṇḍasutta
[¶97] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, between Sāvatthī and the Jeta Grove, several boys were hitting a snake with a stick. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the boys hitting the snake.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hananti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hanante.
[¶98] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶99] “Creatures love happiness,
so if you harm them with a stick
in search of your own happiness,
after death you’ll find no happiness.
> Pali: “Sukhakāmāni bhūtāni,
yo daṇḍena vihiṁsati;
Attano sukhamesāno,
pecca so na labhate sukhaṁ.
[¶100] Creatures love happiness,
so if you don’t harm them with a stick
in search of your own happiness,
after death you will find happiness.”
> Pali: Sukhakāmāni bhūtāni,
yo daṇḍena na hiṁsati;
Attano sukhamesāno,
pecca so labhate sukhan”ti.
[¶101] > Pali: Tatiyaṁ.
[¶102] Ud 2.4 · Esteem
> Pali: Ud 2.4 · Sakkārasutta
[¶103] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. Then those wanderers who followed other religions, unable to bear the esteem of the mendicant Saṅgha, abused, attacked, harassed, and troubled the mendicants in the village and the wilderness.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesenti.
[¶104] Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.
> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “etarahi, bhante, bhagavā sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Atha kho te, bhante, aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesantī”ti.
[¶105] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶106] “When struck by pleasure and pain in the village or wilderness,
regard it not as self or alien.
Contacts strike because of attachment;
how would contacts strike one free of attachment?”
> Pali: “Gāme araññe sukhadukkhaphuṭṭho,
Nevattato no parato dahetha;
Phusanti phassā upadhiṁ paṭicca,
Nirūpadhiṁ kena phuseyyu phassā”ti.
[¶107] > Pali: Catutthaṁ.
[¶108] Ud 2.5 · A Lay Follower
> Pali: Ud 2.5 · Upāsakasutta
[¶109] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower from Icchānaṅgalaka arrived at Sāvatthī on some business. Having concluded his business in Sāvatthī he went to the Buddha, bowed, and sat down to one side. The Buddha said this to him: “It’s been a long time, lay follower, since you took the opportunity to come here.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro icchānaṅgalako upāsako sāvatthiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho so upāsako sāvatthiyaṁ taṁ karaṇīyaṁ tīretvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ upāsakaṁ bhagavā etadavoca: “cirassaṁ kho tvaṁ, upāsaka, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāyā”ti.
[¶110] “For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities.”
> Pali: “Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, api cāhaṁ kehici kehici kiccakaraṇīyehi byāvaṭo. Evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamitun”ti.
[¶111] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶112] “One who has nothing is happy indeed,
a learned person who has appraised the teaching.
See how troubled are those with attachments,
a person bound tight to people.”
> Pali: “Sukhaṁ vata tassa na hoti kiñci,
Saṅkhātadhammassa bahussutassa;
Sakiñcanaṁ passa vihaññamānaṁ,
Jano janasmiṁ paṭibandharūpo”ti.
[¶113] > Pali: Pañcamaṁ.
[¶114] Ud 2.6 · The Pregnant Woman
> Pali: Ud 2.6 · Gabbhinīsutta
[¶115] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain wanderer had a young brahmin wife who was pregnant and about to give birth. She said to him, “Go, brahmin, bring oil for my delivery.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa paribbājakassa daharamāṇavikā pajāpati hoti gabbhinī upavijaññā. Atha kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.
[¶116] The wanderer said, “But where, my dear, can I get oil?” For a second time, she said, “Go, brahmin, bring oil for my delivery.” For a second time, the wanderer said, “But where, my dear, can I get oil?” For a third time, she said, “Go, brahmin, bring oil for my delivery.”
> Pali: Evaṁ vutte, so paribbājako taṁ paribbājikaṁ etadavoca: “kuto panāhaṁ, bhoti, telaṁ āharāmī”ti? Dutiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti. Dutiyampi kho so paribbājako taṁ paribbājikaṁ etadavoca: “kuto panāhaṁ, bhoti, telaṁ āharāmī”ti? Tatiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.
[¶117] Now at that time ghee and oil were being given away to any ascetic or brahmin at the storehouse of King Pasenadi of Kosala. But it was only to drink there, not to take away.
> Pali: Tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ.
[¶118] Knowing this, the wanderer thought, “Why don’t I go to the king’s storehouse, drink as much oil as I can, then come home and throw it up so it can be used for the delivery?”
> Pali: Atha kho tassa paribbājakassa etadahosi: “rañño kho pana pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ. Yannūnāhaṁ rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā ucchadditvāna dadeyyaṁ, yaṁ imissā vijātāya bhavissatī”ti.
[¶119] Then he did just that. But when he got home he was unable to either bring it up or pass it out. He rolled to and fro, suffering painful, sharp, severe, acute feelings.
> Pali: Atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā neva sakkoti uddhaṁ kātuṁ, na pana adho. So dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati.
[¶120] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the wanderer in agony.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā taṁ paribbājakaṁ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṁ āvaṭṭamānaṁ parivaṭṭamānaṁ.
[¶121] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶122] “Oh! How happy are those with nothing!
Hence knowledge masters are people with nothing.
See how troubled are those with attachments,
a person bound tight to people.”
> Pali: “Sukhino vata ye akiñcanā,
Vedaguno hi janā akiñcanā;
Sakiñcanaṁ passa vihaññamānaṁ,
Jano janasmiṁ paṭibandhacitto”ti.
[¶123] > Pali: Chaṭṭhaṁ.
[¶124] Ud 2.7 · An Only Son
> Pali: Ud 2.7 · Ekaputtakasutta
[¶125] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower’s dear and beloved only child passed away.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.
[¶126] Then in the middle of the day several lay followers with wet clothes and hair went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Why, lay followers, have you come here in the middle of the day with wet clothes and hair?”
> Pali: Atha kho sambahulā upāsakā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te upāsake bhagavā etadavoca: “kiṁ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti?
[¶127] The lay follower replied, “Sir, my dear and beloved only child has passed away. That’s why we came here in the middle of the day with wet clothes and hair.”
> Pali: Evaṁ vutte, so upāsako bhagavantaṁ etadavoca: “mayhaṁ kho, bhante, ekaputtako piyo manāpo kālaṅkato. Tena mayaṁ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.
[¶128] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶129] “Hosts of gods and most human beings are bound
to what seems dear and pleasant.
Gloomy and exhausted,
they fall under the sway of the King of Death.
> Pali: “Piyarūpassādagadhitāse,
Devakāyā puthu manussā ca;
Aghāvino parijunnā,
Maccurājassa vasaṁ gacchanti.
[¶130] The diligent, who day and night
give up what seems pleasant,
dig out the root of gloom—
Death’s bait so hard to escape.”
> Pali: Ye ve divā ca ratto ca,
Appamattā jahanti piyarūpaṁ;
Te ve khaṇanti aghamūlaṁ,
Maccuno āmisaṁ durativattan”ti.
[¶131] > Pali: Sattamaṁ.
## 2. Ud 2.8–3.5
Source: https://scriptura.si/works/pali-udana/2/ · cite a paragraph as https://scriptura.si/works/pali-udana/2/#p-N
[¶0] Ud 2.8 · Suppavāsā
> Pali: Ud 2.8 · Suppavāsāsutta
[¶1] So I have heard. At one time the Buddha was staying near Kuṇḍiyā in the Kuṇḍadhāna Grove. Now at that time Suppavāsā the Koliyan had been pregnant for seven years, and in obstructed labor for seven days. While suffering painful, sharp, severe, acute feelings, three thoughts helped her endure: “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. Oh! Extinguishment is so very blissful, where such suffering as this is not found.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kuṇḍikāyaṁ viharati kuṇḍadhānavane. Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti: “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī”ti.
[¶2] Then Suppavāsā addressed her husband, “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Suppavāsā the Koliyan has been pregnant for seven years, and in obstructed labor for seven days. While suffering painful, sharp, severe, acute feelings, three thoughts help her endure: “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. Oh! Extinguishment is so very blissful, where such suffering as this is not found.”’”
> Pali: Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi: “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.
[¶3] “Excellent idea,” he replied. He went to the Buddha and told him of his wife’s struggles. The Buddha said:
> Pali: “Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho koliyaputto bhagavantaṁ etadavoca: “suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.
[¶4] “May Suppavāsā the Koliyan be happy and healthy! May she give birth to a healthy child!” As soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.
> Pali: “Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṁ puttaṁ vijāyatū”ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṁ puttaṁ vijāyi.
[¶5] Saying “Yes, sir,” the Koliyan gentleman approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he returned to his own house. He saw that his wife, happy and healthy, had given birth to a healthy child, and thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For as soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.” He became uplifted and overjoyed, full of rapture and happiness.
> Pali: “Evaṁ, bhante”ti kho so koliyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ gharaṁ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṁ koliyadhītaraṁ sukhiniṁ arogaṁ arogaṁ puttaṁ vijātaṁ. Disvānassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṁ suppavāsā koliyadhītā saha vacanā ca pana bhagavato sukhinī arogā arogaṁ puttaṁ vijāyissatī”ti. Attamano pamudito pītisomanassajāto ahosi.
[¶6] Then Suppavāsā addressed her husband, “Please, master, go to the Buddha, and in my name bow with your head to his feet. And then say, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in obstructed labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the mendicant Saṅgha headed by the Buddha to a meal for seven days. Sir, would the Buddha please accept seven meals from Suppavāsā?’”
> Pali: Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi: “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.
[¶7] “Excellent idea,” he replied. He went to the Buddha, told him the good news, and conveyed his wife’s invitation.
> Pali: “Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so koliyaputto bhagavantaṁ etadavoca:
[¶8] > Pali: “Suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; evañca vadeti: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.
[¶9] Now at that time a certain lay follower had already invited the Saṅgha of monks headed by the Buddha for the meal on the following day. That lay follower was Venerable Mahāmoggallāna’s supporter. Then the Buddha addressed Venerable Mahāmoggallāna, “Please, Moggallāna, go to that lay follower and say to him, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in obstructed labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the mendicant Saṅgha headed by the Buddha to a meal for seven days. Let Suppavāsā make seven meals, afterwards you can make yours.’ He is your supporter.”
> Pali: Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “ehi tvaṁ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṁ upāsakaṁ evaṁ vadehi: ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāresi. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī’ti. Tuyheso upaṭṭhāko”ti.
[¶10] “Yes, sir,” replied Mahāmoggallāna. He went to that lay follower and conveyed the Buddha’s request.
> Pali: “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca: “suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī”ti.
[¶11] “If, sir, Master Mahāmoggallāna can guarantee me three things— wealth, life, and faith— then let Suppavāsā make seven meals, afterwards I shall make mine.” “I can guarantee you two things— wealth and life. But as for faith, you alone are the guarantor.”
> Pali: “Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti. “Dvinnaṁ kho te ahaṁ, āvuso, dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca. Saddhāya pana tvaṁyeva pāṭibhogo”ti.
[¶12] “If, sir Master Mahāmoggallāna can guarantee me two things— wealth and life— then let Suppavāsā make seven meals, afterwards I shall make mine.”
> Pali: “Sace me, bhante, ayyo mahāmoggallāno dvinnaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti.
[¶13] Having persuaded that lay follower, Mahāmoggallāna went to the Buddha and said, “I’ve persuaded the lay follower. Let Suppavāsā make seven meals, afterwards he shall make his.”
> Pali: Atha kho āyasmā mahāmoggallāno taṁ upāsakaṁ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “saññatto, bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.
[¶14] For seven days Suppavāsā served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods. And she made her little boy bow to the Buddha and the mendicant Saṅgha.
> Pali: Atha kho suppavāsā koliyadhītā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṁ bhagavantaṁ vandāpesi sabbañca bhikkhusaṅghaṁ.
[¶15] Then Sāriputta said to the boy, “I hope you’re keeping well, little boy, I hope you’re all right. I hope you are not in pain.” “How could I be keeping well? How could I be getting by? For seven years I lived in a pot of blood.”
> Pali: Atha kho āyasmā sāriputto taṁ dārakaṁ etadavoca: “kacci te, dāraka, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Kuto me, bhante sāriputta, khamanīyaṁ, kuto yāpanīyaṁ. Satta me vassāni lohitakumbhiyaṁ vutthānī”ti.
[¶16] Then Suppavāsā, thinking, “My child is conversing with the General of the Dhamma!” was uplifted and overjoyed, full of rapture and happiness. Knowing this, the Buddha said to her, “Would you like to have another child like this?” “Sir, I would like to have seven more children like this!”
> Pali: Atha kho suppavāsā koliyadhītā: “putto me dhammasenāpatinā saddhiṁ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā suppavāsaṁ koliyadhītaraṁ attamanaṁ pamuditaṁ pītisomanassajātaṁ viditvā suppavāsaṁ koliyadhītaraṁ etadavoca: “iccheyyāsi tvaṁ, suppavāse, aññampi evarūpaṁ puttan”ti? “Iccheyyāmahaṁ, bhagavā, aññānipi evarūpāni satta puttānī”ti.
[¶17] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶18] “Pain in the guise of pleasure,
the disliked in the guise of the liked,
suffering in the guise of happiness,
overpower the negligent.”
> Pali: “Asātaṁ sātarūpena,
piyarūpena appiyaṁ;
Dukkhaṁ sukhassa rūpena,
pamattamativattatī”ti.
[¶19] > Pali: Aṭṭhamaṁ.
[¶20] Ud 2.9 · With Visākhā
> Pali: Ud 2.9 · Visākhāsutta
[¶21] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time Visākhā was caught up in some business with King Pasenadi. But the king’s settlement did not meet her expectations.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho hoti. Taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīreti.
[¶22] Then, in the middle of the day, she went to the Buddha, bowed, and sat down. The Buddha said to her: “So, Visākhā, where are you coming from in the middle of the day?” “Sir, I am caught up in some business with King Pasenadi. But the king’s settlement did not meet my expectations.”
> Pali: Atha kho visākhā migāramātā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: “handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? “Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīretī”ti.
[¶23] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶24] “All under another’s control is suffering,
all under one’s own authority is pleasing;
what’s shared is stressful for both parties,
for yokes are hard to escape.”
> Pali: “Sabbaṁ paravasaṁ dukkhaṁ,
sabbaṁ issariyaṁ sukhaṁ;
Sādhāraṇe vihaññanti,
yogā hi duratikkamā”ti.
[¶25] > Pali: Navamaṁ.
[¶26] Ud 2.10 · With Bhaddiya
> Pali: Ud 2.10 · Bhaddiyasutta
[¶27] So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā anupiyāyaṁ viharati ambavane. Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: “aho sukhaṁ, aho sukhan”ti.
[¶28] Several mendicants heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a layperson that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”
> Pali: Assosuṁ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṁ udānaṁ udānentassa: “aho sukhaṁ, aho sukhan”ti. Sutvāna nesaṁ etadahosi: “nissaṁsayaṁ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati, yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti.
[¶29] Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’ti. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati. Yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti.
[¶30] So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Bhaddiya that the Teacher summons him.”
> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.
[¶31] “Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the Teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṁ kāḷīgodhāya puttaṁ etadavoca: “satthā taṁ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ kāḷīgodhāya puttaṁ bhagavā etadavoca:
[¶32] “Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.”
> Pali: “Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Evaṁ, bhante”ti.
[¶33] “But why do you say this?” “Formerly, as a layperson ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”
> Pali: “Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Pubbe me, bhante, agāriyabhūtassa rajjaṁ kārentassa antopi antepure rakkhā susaṁvihitā ahosi, bahipi antepure rakkhā susaṁvihitā ahosi, antopi nagare rakkhā susaṁvihitā ahosi, bahipi nagare rakkhā susaṁvihitā ahosi, antopi janapade rakkhā susaṁvihitā ahosi, bahipi janapade rakkhā susaṁvihitā ahosi. So kho ahaṁ, bhante, evaṁ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṁ. Etarahi kho panāhaṁ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto, migabhūtena cetasā viharāmi. Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesiṁ: ‘aho sukhaṁ, aho sukhan’”ti.
[¶34] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶35] “They who hide no anger within,
passed beyond any kind of existence;
happy, free from fear and sorrow—
even the gods can’t see them.”
> Pali: “Yassantarato na santi kopā,
Itibhavābhavatañca vītivatto;
Taṁ vigatabhayaṁ sukhiṁ asokaṁ,
Devā nānubhavanti dassanāyā”ti.
[¶36] > Pali: Dasamaṁ.
[¶37] > Pali: Mucalindavaggo dutiyo.
[¶38] > Pali: Tassuddānaṁ
[¶39] > Pali: Mucalindo rājā daṇḍena,
sakkāro upāsakena ca;
Gabbhinī ekaputto ca,
suppavāsā visākhā ca;
Kāḷīgodhāya bhaddiyoti.
[¶40] Ud 3.1 · Born of the Fruits of Deeds
> Pali: Ud 3.1 · Kammavipākajasutta
[¶41] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a certain mendicant was sitting not far from the Buddha, cross-legged, with his body straight. As a result of past deeds, he suffered painful, sharp, severe, and acute feelings, which he endured unbothered, with mindfulness and awareness.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsento sato sampajāno avihaññamāno.
[¶42] The Buddha saw him meditating and enduring that pain.
> Pali: Addasā kho bhagavā taṁ bhikkhuṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsentaṁ sataṁ sampajānaṁ avihaññamānaṁ.
[¶43] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶44] “A mendicant who has left all deeds behind,
shaking off the dust of past deeds,
unselfish, steady, unaffected,
has no need to complain.”
> Pali: “Sabbakammajahassa bhikkhuno,
Dhunamānassa pure kataṁ rajaṁ;
Amamassa ṭhitassa tādino,
Attho natthi janaṁ lapetave”ti.
[¶45] > Pali: Paṭhamaṁ.
[¶46] Ud 3.2 · With Nanda
> Pali: Ud 3.2 · Nandasutta
[¶47] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nanda, the Buddha’s brother and maternal cousin, informed several mendicants: “I lead the spiritual life dissatisfied. I am unable to keep up the spiritual life. I shall resign the training and return to a lesser life.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: “anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi; na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
[¶48] Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti.
[¶49] So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Nanda that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Nanda and said to him, “Reverend Nanda, the Teacher summons you.”
> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso nanda, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nandaṁ etadavoca: “satthā taṁ, āvuso nanda, āmantetī”ti.
[¶50] “Yes, reverend,” Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
> Pali: “Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:
[¶51] “Is it really true, Nanda, that you informed several mendicants that you are unable to keep up the spiritual life; that you shall resign the training and return to a lesser life?” “Yes, sir,” he replied.
> Pali: “Saccaṁ kira tvaṁ, nanda, sambahulānaṁ bhikkhūnaṁ evamārocesi: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti? “Evaṁ, bhante”ti.
[¶52] “But why are you so dissatisfied with the spiritual life?” “As I left my house, sir, the finest lady of the Sakyan land, her hair half-combed, glanced at me and said, ‘Hurry back, master.’ Recalling that, I am dissatisfied and shall resign the training.”
> Pali: “Kissa pana tvaṁ, nanda, anabhirato brahmacariyaṁ carasi, na sakkosi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṁ, bhante, janapadakalyāṇī gharā nikkhamantassa upaḍḍhullikhitehi kesehi apaloketvā maṁ etadavoca: ‘tuvaṭaṁ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṁ, bhante, tamanussaramāno anabhirato brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
[¶53] Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three.
> Pali: Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito devesu tāvatiṁsesu pāturahosi.
[¶54] Now at that time five hundred dove-footed nymphs had come to attend to Sakka, the lord of gods. Then the Buddha said to Nanda, “Nanda, do you see these five hundred dove-footed nymphs?” “Yes, sir,” he replied.
> Pali: Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṁ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṁ nandaṁ āmantesi: “passasi no tvaṁ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Evaṁ, bhante”ti.
[¶55] “What do you think, Nanda? Who is more attractive, good-looking, and lovely—the finest lady of the Sakyan land, or these five hundred dove-footed nymphs?” “Compared to these five hundred dove-footed nymphs, the finest lady of the Sakyan land is like a deformed monkey with its ears and nose cut off. She doesn’t count, there’s no comparison, she’s not worth a fraction. These five hundred dove-footed nymphs are far more attractive, good-looking, and lovely.”
> Pali: “Taṁ kiṁ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā; evamevaṁ kho, bhante, sākiyānī janapadakalyāṇī imesaṁ pañcannaṁ accharāsatānaṁ upanidhāya saṅkhyampi nopeti kalabhāgampi nopeti upanidhimpi nopeti. Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.
[¶56] “Rejoice, Nanda, rejoice! I guarantee you five hundred dove-footed nymphs.” “If, sir, you guarantee me five hundred dove-footed nymphs, I shall happily lead the spiritual life under the Buddha.”
> Pali: “Abhirama, nanda, abhirama, nanda. Ahaṁ te pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti. “Sace me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, abhiramissāmahaṁ, bhante, bhagavati brahmacariye”ti.
[¶57] Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from the gods of the thirty-three and reappeared at Jeta’s Grove.
> Pali: Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—devesu tāvatiṁsesu antarahito jetavane pāturahosi.
[¶58] The mendicants heard, “It seems Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”
> Pali: Assosuṁ kho bhikkhū: “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.
[¶59] Monks who were his friends accused him of being a hireling and a lackey, “It seems Nanda is a hireling, it seems he is a lackey: he leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”
> Pali: Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṁ nandaṁ bhatakavādena ca upakkitakavādena ca samudācaranti: “bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.
[¶60] Then Nanda—embarrassed, ashamed, and disgusted at being called a hireling and a lackey—living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” Venerable Nanda became one of the perfected.
> Pali: Atha kho āyasmā nando sahāyakānaṁ bhikkhūnaṁ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṁ ahosi.
[¶61] Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.” And the knowledge also came to the Buddha: “Nanda has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.”
> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṁ udapādi: “nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
[¶62] Then, when the night had passed, Nanda went to the Buddha, bowed, sat down to one side, and said to him, “Worthy sir, you guaranteed me five hundred dove-footed nymphs. I release you from that promise.” “Nanda, I encompassed your mind and knew that you had realized the undefiled freedom of heart and freedom by wisdom. And deities also told me about this. As soon as your mind was freed from defilements by not grasping, I was released from that promise.”
> Pali: Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nando bhagavantaṁ etadavoca: “yaṁ me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, muñcāmahaṁ, bhante, bhagavantaṁ etasmā paṭissavā”ti. “Mayāpi kho tvaṁ, nanda, cetasā ceto paricca vidito: ‘nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṁ ārocesi: ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṁ vimuttaṁ, athāhaṁ mutto etasmā paṭissavā”ti.
[¶63] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶64] “The mendicant who has crossed over the bog,
who has crushed the thorn of sensuality,
who has reached the end of delusion,
trembles not at pleasure and pain.”
> Pali: “Yassa nittiṇṇo paṅko,
Maddito kāmakaṇḍako;
Mohakkhayaṁ anuppatto,
Sukhadukkhesu na vedhatī sa bhikkhū”ti.
[¶65] > Pali: Dutiyaṁ.
[¶66] Ud 3.3 · With Yasoja
> Pali: Ud 3.3 · Yasojasutta
[¶67] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time five hundred mendicants headed by Yasoja arrived at Sāvatthī to see the Buddha. At that, those visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni honti bhagavantaṁ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.
[¶68] Then the Buddha said to Venerable Ānanda, “Ānanda, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “Sir, those five hundred mendicants headed by Yasoja have arrived at Sāvatthī to see the Buddha. It’s those visiting mendicants who, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.” “Well then, Ānanda, in my name tell those mendicants that the Teacher summons them.”
> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi: ‘satthā āyasmante āmantetī’”ti.
[¶69] “Yes, sir,” Ānanda replied. He went to those mendicants and said, “Venerables, the Teacher summons you.” “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them,
> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
[¶70] “Mendicants, what’s with that colossal racket? You’d think it was fishermen hauling in a catch!” When he said this, Venerable Yasoja said to the Buddha, “Sir, these five hundred mendicants have arrived at Sāvatthī to see the Buddha. It’s these visiting mendicants who, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.” “Go away, mendicants, I dismiss you. You are not to stay in my presence.”
> Pali: “Kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? Evaṁ vutte, āyasmā yasojo bhagavantaṁ etadavoca: “imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo; na vo mama santike vatthabban”ti.
[¶71] “Yes, sir,” replied those mendicants. They got up from their seats, bowed and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes. Traveling stage by stage in the land of the Vajjis, they arrived at the Vaggumudā River. They built leaf huts near the riverbank and there they entered the rainy season.
> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vajjī tena cārikaṁ pakkamiṁsu. Vajjīsu anupubbena cārikaṁ caramānā yena vaggumudā nadī tenupasaṅkamiṁsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṁ upagacchiṁsu.
[¶72] Then Venerable Yasoja, having entered the rainy season, addressed the mendicants: “Out of sympathy, reverends, the Buddha dismissed us, wanting what’s best for us. Come, let us live in such a way that the Buddha would be pleased with us.” “Yes, reverend,” they replied. Then those mendicants, living alone, withdrawn, diligent, keen, and resolute, all realized the three knowledges in that same rainy season.
> Pali: Atha kho āyasmā yasojo vassūpagato bhikkhū āmantesi: “bhagavatā mayaṁ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṁ upādāya. Handa mayaṁ, āvuso, tathā vihāraṁ kappema yathā no viharataṁ bhagavā attamano assā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṁ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṁsu.
[¶73] When the Buddha had stayed in Sāvatthī as long as he pleased, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed in the hall with the peaked roof.
> Pali: Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
[¶74] Then, having applied his mind to comprehending the minds of the mendicants staying on the bank of the Vaggumudā River, the Buddha said to Venerable Ānanda, “A light, it appears to me, has arisen in this quarter, Ānanda; a brightness has arisen. I’m not put off at the thought of going to where the mendicants are staying on the bank of the Vaggumudā River. Send a message to those mendicants: ‘Venerables, the Teacher summons you. He wants to see you.’”
> Pali: Atha kho bhagavā vaggumudātīriyānaṁ bhikkhūnaṁ cetasā ceto paricca manasi karitvā āyasmantaṁ ānandaṁ āmantesi: “ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṁ disāyaṁ vaggumudātīriyā bhikkhū viharanti gantuṁ appaṭikūlāsi me manasi kātuṁ. Pahiṇeyyāsi tvaṁ, ānanda, vaggumudātīriyānaṁ bhikkhūnaṁ santike dūtaṁ: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.
[¶75] “Yes, sir,” Ānanda replied. He went to one of the mendicants and said, “Please, Reverend, go to the mendicants staying on the bank of the Vaggumudā River and say to them, ‘Venerables, the Teacher summons you. He wants to see you.’”
> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “ehi tvaṁ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṁ vadehi: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.
[¶76] “Yes, reverend,” replied that mendicant. Then, as easily as a strong person would extend or contract their arm, he vanished from the Great Wood, in the hall with the peaked roof, and reappeared in front of those mendicants on the bank of the Vaggumudā River. Then he said to those mendicants, “Venerables, the Teacher summons you. He wants to see you.”
> Pali: “Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca: “satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo”ti.
[¶77] “Yes, reverend,” replied those mendicants. They set their lodgings in order and took their bowls and robes. Then, as easily as a strong person would extend or contract their arm, they vanished from the bank of the Vaggumudā River, and reappeared in the presence of the Buddha in the Great Wood, in the hall with the peaked roof. But at that time the Buddha was sitting immersed in imperturbable meditation. Then those mendicants thought, “What kind of meditation is the Buddha practicing right now?” They thought, “He is practicing the imperturbable meditation.” They all sat in imperturbable meditation.
> Pali: “Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṁ saṁsāmetvā pattacīvaramādāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “katamena nu kho bhagavā vihārena etarahi viharatī”ti? Atha kho tesaṁ bhikkhūnaṁ etadahosi: “āneñjena kho bhagavā vihārena etarahi viharatī”ti. Sabbeva āneñjasamādhinā nisīdiṁsu.
[¶78] And then, as the night was getting late, in the first watch of the night, Venerable Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.” But the Buddha kept silent.
> Pali: Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Evaṁ vutte, bhagavā tuṇhī ahosi.
[¶79] For a second time, as the night was getting late, in the middle watch of the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the second watch of the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.” But for a second time the Buddha kept silent.
> Pali: Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Dutiyampi kho bhagavā tuṇhī ahosi.
[¶80] For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night; dawn stirs, bringing joy to the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.”
> Pali: Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.
[¶81] Then the Buddha emerged from that immersion and addressed Ānanda, “If you’d known, Ānanda, you wouldn’t have said so much. Both I and these five hundred mendicants have been sitting in imperturbable meditation.”
> Pali: Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: “sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya. Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.
[¶82] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶83] “A mendicant who has beaten the thorn of sensuality—
and abuse, killing, and caging—
steady as a mountain, imperturbable,
trembles not at pleasure and pain.”
> Pali: “Yassa jito kāmakaṇḍako,
Akkoso ca vadho ca bandhanañca;
Pabbatova so ṭhito anejo,
Sukhadukkhesu na vedhatī sa bhikkhū”ti.
[¶84] > Pali: Tatiyaṁ.
[¶85] Ud 3.4 · With Sāriputta
> Pali: Ud 3.4 · Sāriputtasutta
[¶86] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness brought to the present. The Buddha saw him meditating there.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
[¶87] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶88] “As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.”
> Pali: “Yathāpi pabbato selo,
acalo suppatiṭṭhito;
Evaṁ mohakkhayā bhikkhu,
pabbatova na vedhatī”ti.
[¶89] > Pali: Catutthaṁ.
[¶90] Ud 3.5 · With Mahāmoggallāna
> Pali: Ud 3.5 · Mahāmoggallānasutta
[¶91] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha, cross-legged, with his body straight and mindfulness of the body well-established in himself. The Buddha saw him meditating there.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya. Addasā kho bhagavā āyasmantaṁ mahāmoggallānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya.
[¶92] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶93] “With mindfulness of the body established,
restrained in the six fields of contact,
a mendicant always immersed in samādhi
would know extinguishment in themselves.”
> Pali: “Sati kāyagatā upaṭṭhitā,
Chasu phassāyatanesu saṁvuto;
Satataṁ bhikkhu samāhito,
Jaññā nibbānamattano”ti.
[¶94] > Pali: Pañcamaṁ.
## 3. Ud 3.6–4.4
Source: https://scriptura.si/works/pali-udana/3/ · cite a paragraph as https://scriptura.si/works/pali-udana/3/#p-N
[¶0] Ud 3.6 · With Pilindavaccha
> Pali: Ud 3.6 · Pilindavacchasutta
[¶1] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Pilindavaccha addressed the mendicants as “lowlifes”. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Pilindavaccha addresses the mendicants as ‘lowlifes’.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā pilindavaccho bhikkhū vasalavādena samudācarati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.
[¶2] So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Pilindavaccha that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Pilindavaccha and said to him, “Reverend Pilindavaccha, the Teacher summons you.”
> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena pilindavacchaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso pilindavaccha, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ etadavoca: “satthā taṁ, āvuso pilindavaccha, āmantetī”ti.
[¶3] “Yes, reverend,” Pilindavaccha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Vaccha, that you addressed the mendicants as ‘lowlifes’?” “Yes, sir,” he replied.
> Pali: “Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ pilindavacchaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Evaṁ, bhante”ti.
[¶4] Then, having applied his mind to Pilindavaccha’s past lives, the Buddha said to the mendicants, “Mendicants, don’t complain about the mendicant Vaccha. He doesn’t address the mendicants as ‘lowlifes’ out of hate. For five hundred lives without interruption he was reborn in a brahmin family. For a long time, he has addressed people as ‘lowlife’. That’s why he addresses the mendicants as ‘lowlifes’.”
> Pali: Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṁ manasi karitvā bhikkhū āmantesi: “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha. Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati. Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni. So tassa vasalavādo dīgharattaṁ samudāciṇṇo. Tenāyaṁ vaccho bhikkhū vasalavādena samudācaratī”ti.
[¶5] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶6] “In whom dwells no deceit or conceit,
rid of greed, unselfish, with no need for hope,
with anger cast aside, quenched:
they are a brahmin, an ascetic, a mendicant.”
> Pali: “Yamhi na māyā vasatī na māno,
Yo vītalobho amamo nirāso;
Paṇunnakodho abhinibbutatto,
So brāhmaṇo so samaṇo sa bhikkhū”ti.
[¶7] > Pali: Chaṭṭhaṁ.
[¶8] Ud 3.7 · Sakka’s Heartfelt Saying
> Pali: Ud 3.7 · Sakkudānasutta
[¶9] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave. Having entered a certain state of immersion, he sat cross-legged for seven days without moving. When seven days had passed, Mahākassapa emerged from that state of immersion. It occurred to him, “Why not enter Rājagaha for almsfood?”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati, sattāhaṁ ekapallaṅkena nisinno hoti aññataraṁ samādhiṁ samāpajjitvā. Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi: “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.
[¶10] Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa turned down those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms.
> Pali: Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
[¶11] Now at that time Sakka, lord of gods, wished to give alms to Mahākassapa. Having manifested in the appearance of an embroiderer, he wove the thread. The titan maiden Sujā spun it onto the spindle. Then, as Mahākassapa wandered indiscriminately for almsfood in Rājagaha, he approached Sakka’s house. Seeing Mahākassapa coming off in the distance, Sakka came out of his house, greeted him, and took the bowl from his hand. He re-entered the house and filled the bowl with rice from the pot. That almsfood had many tasty soups and sauces. Then it occurred to Mahākassapa, “Now, what being is this who has such psychic power?” It occurred to him, “This is Sakka, lord of gods.” Knowing this, he said to Sakka, “This is your doing, Kosiya; don’t do such a thing again.” “But Honorable Kassapa, we too need merit! We too ought to make merit.”
> Pali: Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṁ dātukāmo hoti. Pesakāravaṇṇaṁ abhinimminitvā tantaṁ vināti. Sujā asurakaññā tasaraṁ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṁ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṁ tenupasaṅkami. Addasā kho sakko devānamindo āyasmantaṁ mahākassapaṁ dūratova āgacchantaṁ. Disvāna gharā nikkhamitvā paccuggantvā hatthato pattaṁ gahetvā gharaṁ pavisitvā ghaṭiyā odanaṁ uddharitvā pattaṁ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano. Atha kho āyasmato mahākassapassa etadahosi: “ko nu kho ayaṁ satto yassāyaṁ evarūpo iddhānubhāvo”ti? Atha kho āyasmato mahākassapassa etadahosi: “sakko kho ayaṁ devānamindo”ti. Iti viditvā sakkaṁ devānamindaṁ etadavoca: “kataṁ kho te idaṁ, kosiya; mā punapi evarūpamakāsī”ti. “Amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīyan”ti.
[¶12] Then Sakka bowed and respectfully circled Mahākassapa, keeping him on his right. Then he rose into the air and, sitting cross-legged in midair, expressed this heartfelt sentiment three times: “Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa!” With clairaudience that is purified and superhuman, the Buddha heard Sakka express this heartfelt sentiment while sitting in the sky.
> Pali: Atha kho sakko devānamindo āyasmantaṁ mahākassapaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānesi: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānentassa: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti.
[¶13] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶14] “A mendicant who relies on alms,
self-supported, providing for no other;
the unaffected one is envied by even the gods,
calm and ever mindful.”
> Pali: “Piṇḍapātikassa bhikkhuno,
Attabharassa anaññaposino;
Devā pihayanti tādino,
Upasantassa sadā satīmato”ti.
[¶15] > Pali: Sattamaṁ.
[¶16] Ud 3.8 · One Who Eats Only Almsfood
> Pali: Ud 3.8 · Piṇḍapātikasutta
[¶17] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this discussion came up among them:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
[¶18] “Reverends, when a mendicant who eats only almsfood is wandering for alms, from time to time they get to see pleasing sights, hear pleasing sounds, smell pleasing odors, taste pleasing flavors, and encounter pleasing touches. They wander for alms being honored, respected, revered, venerated, and esteemed. Come, we too should eat only almsfood. From time to time we too will get to see pleasing sights, hear pleasing sounds, smell pleasing odors, taste pleasing flavors, and encounter pleasing touches. We too shall wander for alms being honored, respected, revered, venerated, and esteemed.” At that point the conversation among those mendicants was left unfinished.
> Pali: “Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ, mayampi lacchāma kālena kālaṁ manāpike sotena sadde sotuṁ, mayampi lacchāma kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, mayampi lacchāma kālena kālaṁ manāpike jivhāya rase sāyituṁ, mayampi lacchāma kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ; mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti. Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
[¶19] Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat down on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
[¶20] So the mendicants told him what they had been talking about. The Buddha said,
> Pali: “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
[¶21] > Pali: ‘Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ …pe… kāyena phoṭṭhabbe phusituṁ. Mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
[¶22] “Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”
> Pali: “Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
[¶23] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶24] “A mendicant who relies on alms,
self-supported, providing for no other;
the unaffected one is envied by even the gods,
but not if they’re after popularity and reputation.”
> Pali: “Piṇḍapātikassa bhikkhuno,
Attabharassa anaññaposino;
Devā pihayanti tādino,
No ce saddasilokanissito”ti.
[¶25] > Pali: Aṭṭhamaṁ.
[¶26] Ud 3.9 · Professions
> Pali: Ud 3.9 · Sippasutta
[¶27] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion and this discussion came up among them: “Who knows a craft? Who is studying which craft? Which is the best craft?”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan”ti?
[¶28] In answer, some said that elephant-craft is the best of crafts. Others said that the best craft is horse-craft, or chariot-craft, or archery, or swordsmanship, or arithmetic, or accounting, or calculating, or writing, or poetry, or cosmology, or geomancy. At that point the conversation among those mendicants was left unfinished.
> Pali: Tatthekacce evamāhaṁsu: “hatthisippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “assasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “rathasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “dhanusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “tharusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “muddāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “gaṇanāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “saṅkhānasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “lekhāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “kāveyyasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “lokāyatasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “khattavijjāsippaṁ sippānaṁ aggan”ti. Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
[¶29] Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
[¶30] So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
> Pali: “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ ayamantarākathā udapādi: ‘ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan’ti?
[¶31] > Pali: Tatthekacce evamāhaṁsu: ‘hatthisippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘assasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘rathasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘dhanusippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘tharusippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘muddāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘gaṇanāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘saṅkhānasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘lekhāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘kāveyyasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘lokāyatasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘khattavijjāsippaṁ sippānaṁ aggan’ti. Ayaṁ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.
[¶32] “Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”
> Pali: “Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
[¶33] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶34] “Living without a craft, light, wanting what is best,
with senses controlled, everywhere free;
a migrant with no bastion, unselfish, with no need for hope,
having given up conceit, wandering alone: that is a mendicant.”
> Pali: “Asippajīvī lahu atthakāmo,
Yatindriyo sabbadhi vippamutto;
Anokasārī amamo nirāso,
Hitvā mānaṁ ekacaro sa bhikkhū”ti.
[¶35] > Pali: Navamaṁ.
[¶36] Ud 3.10 · The World
> Pali: Ud 3.10 · Lokasutta
[¶37] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
[¶38] When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha. He saw sentient beings tormented with many torments, and burning with many fevers born of greed, hate, and delusion.
> Pali: Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne— rāgajehipi, dosajehipi, mohajehipi.
[¶39] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶40] “This world, born in torment,
overcome by contact, speaks of disease as the self.
For however you imagine it,
it turns out to be something else.
> Pali: “Ayaṁ loko santāpajāto,
Phassapareto rogaṁ vadati attato;
Yena yena hi maññati,
Tato taṁ hoti aññathā.
[¶41] The world is attached to continued existence, overcome by continued existence,
taking pleasure only in continued existence, yet it becomes something else.
What it enjoys, that is the fear;
what it fears, that is the suffering.
But this spiritual life is led
in order to give up continued existence.
> Pali: Aññathābhāvī bhavasatto loko,
Bhavapareto bhavamevābhinandati;
Yadabhinandati taṁ bhayaṁ,
Yassa bhāyati taṁ dukkhaṁ;
Bhavavippahānāya kho,
Panidaṁ brahmacariyaṁ vussati.
[¶42] Of the ascetics and brahmins who say that through continued existence one is freed from continued existence, none are themselves freed from continued existence, I say. Of the ascetics and brahmins who say that through nonexistence one escapes from existence, none have themselves escaped from existence, I say.
> Pali: ‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.
[¶43] For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Just look at this world! Mired in many ways by ignorance, beings in love with being are not released from continued existence. Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.
> Pali: Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Lokamimaṁ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.
[¶44] One who sees truly like this,
with right wisdom,
gives up craving for continued existence,
while not looking forward to nonexistence.
Extinguishment comes from the ending of all cravings;
fading away and cessation no residue left behind.
> Pali: Evametaṁ yathābhūtaṁ,
Sammappaññāya passato;
Bhavataṇhā pahīyati,
Vibhavaṁ nābhinandati;
Sabbaso taṇhānaṁ khayā,
Asesavirāganirodho nibbānaṁ.
[¶45] There is no further existence
for that mendicant extinguished by not grasping.
Victorious in battle, such a one has defeated Māra;
they’ve gone beyond all states of existence.”
> Pali: Tassa nibbutassa bhikkhuno,
Anupādā punabbhavo na hoti;
Abhibhūto māro vijitasaṅgāmo,
Upaccagā sabbabhavāni tādī”ti.
[¶46] > Pali: Dasamaṁ.
[¶47] > Pali: Nandavaggo tatiyo.
[¶48] > Pali: Tassuddānaṁ
[¶49] > Pali: Kammaṁ nando yasojo ca,
sāriputto ca kolito;
Pilindo kassapo piṇḍo,
sippaṁ lokena te dasāti.
[¶50] Ud 4.1 · With Meghiya
> Pali: Ud 4.1 · Meghiyasutta
[¶51] So I have heard. At one time the Buddha was staying near Cālikā, on the Cālikā mountain. Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go at your convenience.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti. “Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
[¶52] Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā River. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. Seeing this, it occurred to him, “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”
> Pali: Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.
[¶53] Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,
> Pali: Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:
[¶54] “If the Buddha allows me, I’ll go back to that mango grove to meditate.”
> Pali: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
[¶55] When he had spoken, the Buddha said to him, “We’re alone, Meghiya. Wait until another mendicant comes.”
> Pali: Evaṁ vutte, bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.
[¶56] For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” For a second time the Buddha said, “We’re alone, Meghiya. Wait until another mendicant comes.”
> Pali: Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. Dutiyampi kho bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.
[¶57] For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of striving in meditation, what can I say? Please, Meghiya, go at your convenience.”
> Pali: Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma? Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
[¶58] Then Meghiya got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.
> Pali: Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
[¶59] Then he thought, “Oh lord, how incredible, how amazing! I’ve gone forth out of faith from the lay life to homelessness, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”
> Pali: Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena”.
[¶60] Then in the late afternoon, Venerable Meghiya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha what had happened.
> Pali: Atha kho āyasmā meghiyo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena’”.
[¶61] “Meghiya, when the heart’s release is not ripe, five things help it ripen. What five?
> Pali: “Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṁvattanti. Katame pañca?
[¶62] Firstly, a mendicant has good friends, companions, and associates. This is the first thing …
> Pali: Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripākāya saṁvattati.
[¶63] Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing …
> Pali: Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripākāya saṁvattati.
[¶64] Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing …
> Pali: Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripākāya saṁvattati.
[¶65] Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth thing …
> Pali: Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripākāya saṁvattati.
[¶66] Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. These are the five things that, when the heart’s release is not ripe, help it ripen.
> Pali: Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripākāya saṁvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṁvattanti.
[¶67] A mendicant with good friends, companions, and associates can expect to be ethical …
> Pali: Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.
[¶68] A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …
> Pali: Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.
[¶69] A mendicant with good friends, companions, and associates can expect to be energetic …
> Pali: Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
[¶70] A mendicant with good friends, companions, and associates can expect to be wise …
> Pali: Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
[¶71] But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”
> Pali: Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
[¶72] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶73] “Lesser thoughts and subtle thoughts
arise, springing up in the mind.
Not understanding these thoughts,
one with mind astray runs from one thing to the next.
> Pali: “Khuddā vitakkā sukhumā vitakkā,
Anugatā manaso uppilāvā;
Ete avidvā manaso vitakke,
Hurā huraṁ dhāvati bhantacitto.
[¶74] Having understood these thoughts
that arise, springing up in the mind,
an awakened one—keen, restrained, and mindful—
has given them up without remainder.”
> Pali: Ete ca vidvā manaso vitakke,
Ātāpiyo saṁvaratī satīmā;
Anugate manaso uppilāve,
Asesamete pajahāsi buddho”ti.
[¶75] > Pali: Paṭhamaṁ.
[¶76] Ud 4.2 · Restless
> Pali: Ud 4.2 · Uddhatasutta
[¶77] So I have heard. At one time the Buddha was staying in the sal forest of the Mallas at Upavattana near Kusinārā. Now at that time several mendicants were staying not far from the Buddha in a wilderness hut. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṁ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
[¶78] The Buddha saw those mendicants staying nearby.
> Pali: Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṁ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.
[¶79] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶80] “Unguarded in body,
ruined by wrong view,
overcome with dullness and drowsiness,
you fall under Māra’s sway.
> Pali: “Arakkhitena kāyena,
micchādiṭṭhihatena ca;
Thinamiddhābhibhūtena,
vasaṁ mārassa gacchati.
[¶81] That’s why you should guard the mind,
with right thoughts your habitat,
and right view at the fore.
Having understood rise and fall,
a mendicant who has overcome dullness and drowsiness
would abandon all bad destinies.”
> Pali: Tasmā rakkhitacittassa,
sammāsaṅkappagocaro;
Sammādiṭṭhipurekkhāro,
ñatvāna udayabbayaṁ;
Thinamiddhābhibhū bhikkhu,
sabbā duggatiyo jahe”ti.
[¶82] > Pali: Dutiyaṁ.
[¶83] Ud 4.3 · The Cowherd
> Pali: Ud 4.3 · Gopālakasutta
[¶84] So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
[¶85] Then a certain cowherd went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
> Pali: Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
[¶86] Then the cowherd said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, the cowherd rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
> Pali: Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so gopālako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
[¶87] And when the night had passed the cowherd had plenty of thick milk-rice prepared in his own home, with fresh ghee. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
> Pali: Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṁ appodakapāyāsaṁ paṭiyādāpetvā navañca sappiṁ bhagavato kālaṁ ārocesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.
[¶88] The Buddha robed up, took his bowl and robe and, together with the Saṅgha of monks, went to the house of that cowherd, where he sat down on the prepared seat in the dining hall. Then the cowherd served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a thick milk-rice and fresh ghee. When the Buddha had eaten and washed his hand and bowl, the cowherd took a low seat and sat to one side. The Buddha then educated, encouraged, fired up, and inspired him with a teaching, after which he got up and left. But soon after the Buddha had left, the cowherd was killed by a certain man in the gap between village perimeters.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena tassa gopālakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so gopālako buddhappamukhaṁ bhikkhusaṅghaṁ appodakapāyāsena navena ca sappinā sahatthā santappesi sampavāresi. Atha kho so gopālako bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho acirapakkantassa bhagavato taṁ gopālakaṁ aññataro puriso sīmantarikāya jīvitā voropesi.
[¶89] Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.
> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyāsena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”ti.
[¶90] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶91] “A wrongly directed mind
would do you more harm
than a hater to the hated,
or an enemy to their foe.”
> Pali: “Diso disaṁ yaṁ taṁ kayirā,
verī vā pana verinaṁ;
Micchāpaṇihitaṁ cittaṁ,
pāpiyo naṁ tato kare”ti.
[¶92] > Pali: Tatiyaṁ.
[¶93] Ud 4.4 · The Spirit’s Blow
> Pali: Ud 4.4 · Yakkhapahārasutta
[¶94] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. At that time the venerables Sāriputta and Moggallāna were staying near the pigeons’ alcove. Now at that time Venerable Sāriputta was sitting outdoors in the moonlight, his head freshly shaven, having entered a certain state of immersion.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṁ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṁ samādhiṁ samāpajjitvā.
[¶95] Now at that time two native spirits who were friends were on their way from the north to the south on some business. They saw Sāriputta meditating there. One of the spirits said to the other, “I feel inspired, my dear, to give this ascetic a blow on the head!” The other spirit replied, “Enough, my dear, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”
> Pali: Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṁ disaṁ gacchanti kenacideva karaṇīyena. Addasaṁsu kho te yakkhā āyasmantaṁ sāriputtaṁ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṁ. Disvāna eko yakkho dutiyaṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Evaṁ vutte, so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.
[¶96] For a second time the first spirit said to the other, “I feel inspired to give this ascetic a blow on the head!” For a second time, the other spirit replied, “Enough, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!” For a third time the first spirit said to the other, “I feel inspired to give this ascetic a blow on the head!” For a third time, the other spirit replied, “Enough, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”
> Pali: Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.
[¶97] Ignoring his friend, the first spirit struck Sāriputta. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. But then the spirit, crying out, “I burn, I burn!” fell into the Great Hell right there.
> Pali: Atha kho so yakkho taṁ yakkhaṁ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya. Atha ca pana so yakkho “ḍayhāmi ḍayhāmī”ti vatvā tattheva mahānirayaṁ apatāsi.
[¶98] With clairvoyance that is purified and superhuman, Venerable Moggallāna saw that spirit striking Venerable Sāriputta. He approached him and said, “I hope you’re keeping well, reverend, I hope you’re all right. I hope you are not in pain.” “I am keeping well, Reverend Moggallāna; but my head does hurt a little.”
> Pali: Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṁ dīyamānaṁ. Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan”ti.
[¶99] “It’s incredible, Reverend Sāriputta, it’s amazing! How mighty and powerful is Venerable Sāriputta! Just now, a native spirit struck you on the head. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. Yet you say, ‘I am keeping well, Reverend Moggallāna; but my head does hurt a little.’”
> Pali: “Acchariyaṁ, āvuso sāriputta, abbhutaṁ, āvuso sāriputta. Yāva mahiddhiko āyasmā sāriputto mahānubhāvo. Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya, atha ca panāyasmā sāriputto evamāha: ‘khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan’”ti.
[¶100] “It’s incredible, Reverend Moggallāna, it’s amazing! How mighty and powerful is Venerable Moggallāna, in that he can even see a native spirit! Whereas I can’t even see a mud-goblin right now.”
> Pali: “Acchariyaṁ, āvuso moggallāna, abbhutaṁ, āvuso moggallāna. Yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati. Mayaṁ panetarahi paṁsupisācakampi na passāmā”ti.
[¶101] With clairaudience that is purified and superhuman, the Buddha heard that discussion between those two spiritual giants.
> Pali: Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ ubhinnaṁ mahānāgānaṁ imaṁ evarūpaṁ kathāsallāpaṁ.
[¶102] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶103] “One whose mind is like a rock,
steady, never shaking,
free of desire for desirable things,
not getting annoyed when things are annoying:
from where will suffering strike one
whose mind is developed like this?”
> Pali: “Yassa selūpamaṁ cittaṁ,
ṭhitaṁ nānupakampati;
Virattaṁ rajanīyesu,
kopaneyye na kuppati;
Yassevaṁ bhāvitaṁ cittaṁ,
kuto taṁ dukkhamessatī”ti.
[¶104] > Pali: Catutthaṁ.
## 4. Ud 4.5–5.4
Source: https://scriptura.si/works/pali-udana/4/ · cite a paragraph as https://scriptura.si/works/pali-udana/4/#p-N
[¶0] Ud 4.5 · A Bull Elephant
> Pali: Ud 4.5 · Nāgasutta
[¶1] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time Buddha lived crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the group?”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho bhagavato etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.
[¶2] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone toward Pārileyyaka, with no companion. When he eventually arrived, he stayed in a protected forest grove, at the foot of a sacred sal tree.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṁ anapaloketvā bhikkhusaṅghaṁ eko adutiyo yena pālileyyakaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.
[¶3] A certain bull elephant was also living crowded by other males, females, younglings, and cubs. He ate the grass they’d trampled, and they ate the broken branches he dragged down. He drank muddy water, and after his bath the female elephants bumped into him. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the herd?”
> Pali: Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho tassa hatthināgassa etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.
[¶4] So he left the herd and went to Pārileyyaka, where he approached the Buddha in the protected forest grove at the foot of a sacred sal tree. There he attended on the Buddha, clearing the vegetation from the place where the Buddha stayed, and using his trunk to set out water for drinking and washing.
> Pali: Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami. Tatra sudaṁ so hatthināgo yasmiṁ padese bhagavā viharati taṁ padesaṁ appaharitaṁ karoti, soṇḍāya ca bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.
[¶5] Then as the Buddha was in private retreat this thought came to his mind, “Formerly I lived crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. But now I live uncrowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Being uncrowded, I live in happiness and comfort.”
> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṁ phāsu viharāmī”ti.
[¶6] And to the bull elephant also this thought came to mind, “Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Crowded, I lived in suffering and discomfort. But now I live uncrowded by other males, females, younglings, and cubs. I eat untrampled grass, and other elephants don’t eat the broken branches I have dragged down. I don’t drink muddy water, and the female elephants don’t bump into me after my bath. Being uncrowded, I live in happiness and comfort.”
> Pali: Tassapi kho hatthināgassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṁ upanighaṁsantiyo gacchanti, anākiṇṇo sukhaṁ phāsu viharāmī”ti.
[¶7] Then, understanding his own seclusion and knowing that elephant’s train of thought, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶8] “The giant elephant,
with tusks like draft-poles,
agrees heart to heart with the spiritual giant,
since each finds joy in the woods alone.”
> Pali: “Etaṁ nāgassa nāgena,
īsādantassa hatthino;
Sameti cittaṁ cittena,
yadeko ramatī mano”ti.
[¶9] > Pali: Pañcamaṁ.
[¶10] Ud 4.6 · The Alms-Gatherer
> Pali: Ud 4.6 · Piṇḍolasutta
[¶11] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Bhāradvāja the Alms-Gatherer was sitting not far from the Buddha, cross-legged, with his body straight. He was one who lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes. He was of few wishes, content, secluded, aloof, and energetic, an advocate of austerities, dedicated to the higher mind.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññiko piṇḍapātiko paṁsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo adhicittamanuyutto.
[¶12] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ piṇḍolabhāradvājaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññikaṁ piṇḍapātikaṁ paṁsukūlikaṁ tecīvarikaṁ appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ dhutavādaṁ adhicittamanuyuttaṁ.
[¶13] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶14] “Not speaking ill nor doing harm;
restraint in the monastic code;
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—
this is the instruction of the Buddhas.”
> Pali: “Anūpavādo anūpaghāto,
Pātimokkhe ca saṁvaro;
Mattaññutā ca bhattasmiṁ,
Pantañca sayanāsanaṁ;
Adhicitte ca āyogo,
Etaṁ buddhāna sāsanan”ti.
[¶15] > Pali: Chaṭṭhaṁ.
[¶16] Ud 4.7 · With Sāriputta
> Pali: Ud 4.7 · Sāriputtasutta
[¶17] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha, cross-legged, with his body straight. He was of few wishes, content, secluded, aloof, energetic, dedicated to the higher mind.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo adhicittamanuyutto.
[¶18] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ adhicittamanuyuttaṁ.
[¶19] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶20] “A sage of higher consciousness, diligent,
training in the ways of sagacity:
there are no sorrows for the unaffected,
calm and ever mindful.”
> Pali: “Adhicetaso appamajjato,
Munino monapathesu sikkhato;
Sokā na bhavanti tādino,
Upasantassa sadā satīmato”ti.
[¶21] > Pali: Sattamaṁ.
[¶22] Ud 4.8 · With Sundarī
> Pali: Ud 4.8 · Sundarīsutta
[¶23] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.
[¶24] Then those wanderers who followed other religions, unable to bear the esteem of the mendicant Saṅgha, approached the female wanderer Sundarī and said, “Sister, are you able to do something for the welfare of your kin?” “What can I do, masters? How can I help? I’d even give my life for the welfare of my kin.”
> Pali: Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṁsu; upasaṅkamitvā sundariṁ paribbājikaṁ etadavocuṁ: “ussahasi tvaṁ, bhagini, ñātīnaṁ atthaṁ kātun”ti? “Kyāhaṁ, ayyā, karomi? Kiṁ mayā na sakkā kātuṁ? Jīvitampi me pariccattaṁ ñātīnaṁ atthāyā”ti.
[¶25] “Well then, sister, frequently visit Jeta’s Grove.” “Yes, masters,” she replied, and did as they asked.
> Pali: “Tena hi, bhagini, abhikkhaṇaṁ jetavanaṁ gacchāhī”ti. “Evaṁ, ayyā”ti kho sundarī paribbājikā tesaṁ aññatitthiyānaṁ paribbājakānaṁ paṭissutvā abhikkhaṇaṁ jetavanaṁ agamāsi.
[¶26] When those wanderers knew that Sundarī had been clearly seen by many people frequently visiting Jeta’s Grove, they killed her and dumped her in the ditch around Jeta’s Grove. Then they went to see King Pasenadi of Kosala and said to him, “Great king, we cannot find the female wanderer Sundarī.” “But where do you suspect she is?” “At Jeta’s Grove, Great King.” “Well then, search Jeta’s Grove.”
> Pali: Yadā te aññiṁsu aññatitthiyā paribbājakā: “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṁ jetavanaṁ gacchantī”ti. Atha naṁ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā yena rājā pasenadi kosalo tenupasaṅkamiṁsu; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavocuṁ: “yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṁ vicinathā”ti.
[¶27] So the wanderers searched Jeta’s Grove. They pulled her body up from the ditch where they had dumped it, and lifted it on a bier. Having entered Sāvatthī, they went from street to street and from square to square, complaining to people:
> Pali: Atha kho te aññatitthiyā paribbājakā jetavanaṁ vicinitvā yathānikkhittaṁ parikhākūpā uddharitvā mañcakaṁ āropetvā sāvatthiṁ pavesetvā rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā manusse ujjhāpesuṁ:
[¶28] “See the deed of the ascetics who follow the Sakyan! Shameless are these ascetics who follow the Sakyan, immoral and wicked. They are liars and unchaste. Sure, they claim to be of principled and moral conduct, to be chaste, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”
> Pali: “Passathāyyā samaṇānaṁ sakyaputtiyānaṁ kammaṁ. Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
[¶29] Then at that time when the people of Sāvatthī saw the mendicants they abused and insulted them with rude, harsh words:
> Pali: Tena kho pana samayena sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:
[¶30] “Shameless are these ascetics who follow the Sakyan, immoral, wicked. They are liars and unchaste. Sure, they claim to be of principled and moral conduct, to be chaste, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”
> Pali: “Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
[¶31] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
[¶32] > Pali: “Etarahi, bhante, sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti: ‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī’”ti.
[¶33] “That rumor, mendicants, won’t last long. It will only be seven days, then it will vanish. So you may respond to those critics with this verse:
> Pali: “Neso, bhikkhave, saddo ciraṁ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha:
[¶34] A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.”
> Pali: ‘Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā paratthā’”ti.
[¶35] The mendicants memorized that verse in the Buddha’s presence, then used it to respond to those critics.
> Pali: Atha kho te bhikkhū bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti:
[¶36] > Pali: “Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā paratthā”ti.
[¶37] People thought, “These ascetics who follow the Sakyan didn’t do it, it was not done by them, they swear it.” That rumor didn’t last long. It was seven days, then it vanished.
> Pali: Manussānaṁ etadahosi: “akārakā ime samaṇā sakyaputtiyā, nayimehi kataṁ, sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṁ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.
[¶38] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,
> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavato etadavocuṁ:
[¶39] “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘That rumor, mendicants, won’t last long. It will only be seven days, then it will vanish.’ That rumor has vanished, sir.”
> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘neso, bhikkhave, saddo ciraṁ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.
[¶40] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶41] “People out of control stab with words,
like they stab a tusker in battle with darts.
When they hear a harsh word spoken,
a mendicant should endure with no anger in heart.”
> Pali: “Tudanti vācāya janā asaññatā,
Sarehi saṅgāmagataṁva kuñjaraṁ;
Sutvāna vākyaṁ pharusaṁ udīritaṁ,
Adhivāsaye bhikkhu aduṭṭhacitto”ti.
[¶42] > Pali: Aṭṭhamaṁ.
[¶43] Ud 4.9 · With Upasena
> Pali: Ud 4.9 · Upasenasutta
[¶44] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then as Venerable Upasena son of Vaṅgantā was in private retreat this thought came to his mind: “I’m so fortunate, so very fortunate! My Teacher is the Blessed One, perfected, a fully awakened Buddha. Well explained is the teaching and training in which I have gone forth from the lay life to homelessness. My spiritual companions are ethical and of good character. I have fulfilled the precepts. My mind is unified and serene. I am a perfected one who has ended the defilements. I am of great might and power. My life has been good, and my death will be good.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “lābhā vata me, suladdhaṁ vata me, satthā ca me bhagavā arahaṁ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṁ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. Bhaddakaṁ me jīvitaṁ, bhaddakaṁ maraṇan”ti.
[¶45] Then, knowing that Venerable Upasena’s train of thought, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶46] “One who has no guilt in life,
nor grief at facing death:
that attentive one who has seen the truth,
grieves not among the grieving.
> Pali: “Yaṁ jīvitaṁ na tapati,
maraṇante na socati;
Sa ve diṭṭhapado dhīro,
sokamajjhe na socati.
[¶47] For the mendicant with peaceful mind,
who has cut off craving for continued existence,
transmigration through births is finished,
there’ll be no more future lives for them.”
> Pali: Ucchinnabhavataṇhassa,
santacittassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
natthi tassa punabbhavo”ti.
[¶48] > Pali: Navamaṁ.
[¶49] Ud 4.10 · The Peacefulness of Sāriputta
> Pali: Ud 4.10 · Sāriputtaupasamasutta
[¶50] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha, cross-legged, with his body straight, reviewing his own peacefulness.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamāno.
[¶51] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamānaṁ.
[¶52] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶53] “With mind at peace, so full of peace,
for a mendicant who has cut the cord,
transmigration through births is finished:
they’re freed from Māra’s bonds.”
> Pali: “Upasantasantacittassa,
netticchinnassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
mutto so mārabandhanā”ti.
[¶54] > Pali: Dasamaṁ.
[¶55] > Pali: Meghiyavaggo catuttho.
[¶56] > Pali: Tassuddānaṁ
[¶57] > Pali: Meghiyo uddhatā gopālo,
yakkho nāgena pañcamaṁ;
Piṇḍolo sāriputto ca,
sundarī bhavati aṭṭhamaṁ;
Upaseno vaṅgantaputto,
sāriputto ca te dasāti.
[¶58] Ud 5.1 · Who is More Dear?
> Pali: Ud 5.1 · Piyatarasutta
[¶59] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā. Then King Pasenadi addressed Queen Mallikā, “Mallikā, is there anyone more dear to you than yourself?”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: “atthi nu kho te, mallike, kocañño attanā piyataro”ti?
[¶60] “No, Great King, there isn’t. But is there anyone more dear to you than yourself?” “For me also, Mallikā, there’s no one.”
> Pali: “Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.
[¶61] Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.
> Pali: Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
[¶62] > Pali: “Idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ: ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṁ vutte, mallikā devī maṁ etadavoca: ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṁ vutte, ahaṁ, bhante, mallikaṁ deviṁ etadavocaṁ: ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.
[¶63] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶64] “Having explored every quarter with the mind,
one finds no one dearer than oneself.
Likewise for others, each holds themselves dear;
so one who desires self-knowledge would harm no other.”
> Pali: “Sabbā disā anuparigamma cetasā,
Nevajjhagā piyataramattanā kvaci;
Evaṁ piyo puthu attā paresaṁ,
Tasmā na hiṁse paramattakāmo”ti.
[¶65] > Pali: Paṭhamaṁ.
[¶66] Ud 5.2 · Short-lived
> Pali: Ud 5.2 · Appāyukasutta
[¶67] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of joyful gods.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṁ kāyaṁ upapajjī”ti.
[¶68] “That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of joyful gods.”
> Pali: “Evametaṁ, ānanda, appāyukā hi, ānanda, bodhisattamātaro honti. Sattāhajātesu bodhisattesu bodhisattamātaro kālaṁ karonti, tusitaṁ kāyaṁ upapajjantī”ti.
[¶69] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶70] “Whether born or to be born,
all depart, leaving the body behind.
The skillful, understanding that all is lost,
would keenly practice the spiritual life.”
> Pali: “Ye keci bhūtā bhavissanti ye vāpi,
Sabbe gamissanti pahāya dehaṁ;
Taṁ sabbajāniṁ kusalo viditvā,
Ātāpiyo brahmacariyaṁ careyyā”ti.
[¶71] > Pali: Dutiyaṁ.
[¶72] Ud 5.3 · With Suppabuddha the Leper
> Pali: Ud 5.3 · Suppabuddhakuṭṭhisutta
[¶73] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. At that time in Rājagaha there was a leper called Suppabuddha. He was a poor person, destitute, and pitiful. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
[¶74] Suppabuddha saw the crowd seated off in the distance and thought, “Surely some fresh and cooked foods will be distributed there. Why don’t I approach the crowd? Hopefully I’ll get something to eat.”
> Pali: Addasā kho suppabuddho kuṭṭhī taṁ mahājanakāyaṁ dūratova sannipatitaṁ. Disvānassa etadahosi: “nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Yannūnāhaṁ yena so mahājanakāyo tenupasaṅkameyyaṁ. Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti.
[¶75] So he approached the crowd where he saw the Buddha teaching Dhamma, surrounded by a large assembly. When he saw this he thought, “There’s no food being distributed here. The ascetic Gotama is teaching Dhamma in an assembly. Why don’t I also listen to the teaching?” Right there he sat down to one side, thinking, “I also will listen to the teaching.”
> Pali: Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhī bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi: “na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Samaṇo ayaṁ gotamo parisati dhammaṁ deseti. Yannūnāhampi dhammaṁ suṇeyyan”ti. Tattheva ekamantaṁ nisīdi: “ahampi dhammaṁ sossāmī”ti.
[¶76] Then the Buddha focused on encompassing the minds of everyone in the assembly, thinking, “Who here is capable of understanding the teaching?” He saw Suppabuddha sitting in the assembly, and thought, “He is capable of understanding the teaching.” He gave a step by step talk especially for Suppabuddha on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. When the Buddha knew that Suppabuddha’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in Suppabuddha: “Everything that is liable to arise is liable to cease.”
> Pali: Atha kho bhagavā sabbāvantaṁ parisaṁ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṁ viññātun”ti? Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ. Disvānassa etadahosi: “ayaṁ kho idha bhabbo dhammaṁ viññātun”ti. Suppabuddhaṁ kuṭṭhiṁ ārabbha anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ; nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi suppabuddhaṁ kuṭṭhiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
[¶77] Then Suppabuddha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He rose from his seat and went to the Buddha, bowed, sat down to one side, and said:
> Pali: Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca:
[¶78] “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
> Pali: “Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
[¶79] After Suppabuddha had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. But soon after Suppabuddha had left, a cow with a baby calf charged at him and took his life.
> Pali: Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavatā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.
[¶80] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said, “The leper named Suppabuddha, after being educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, has passed away. Where has he been reborn in his next life?”
> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito, so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?
[¶81] “Mendicants, Suppabuddha was astute. He practiced in line with the teaching, and did not trouble me about the teachings. With the ending of three fetters, Suppabuddha is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
> Pali: “Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
[¶82] When he said this, one of the mendicants said to the Buddha, “What is the cause, sir, what is the reason why Suppabuddha became a leper, a poor person, destitute, and pitiful?”
> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko”ti?
[¶83] “Once upon a time, mendicants, Suppabuddha used to be a financier’s son right here in Rājagaha. On his way to visit a park, he saw Tagarasikhī, an independent Buddha, entering the city for alms. When he saw this he thought, “Who is this leper wandering about with his leper’s robe?” Before leaving, he spat on the ground and turned his left side to Tagarasikhī. As a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he became a leper right here in Rājagaha, a poor person, destitute and pitiful. But owing to faith in the teaching and training proclaimed by the Realized One, he undertook ethics, learning, generosity, and wisdom. After undertaking these things, when his body broke up, after death, he was reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he outshines the other gods in beauty and glory.”
> Pali: “Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṁ niyyanto addasa tagarasikhiṁ paccekabuddhaṁ nagaraṁ piṇḍāya pavisantaṁ. Disvānassa etadahosi: ‘kvāyaṁ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? Niṭṭhubhitvā apasabyato karitvā pakkāmi. So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.
[¶84] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶85] “As a clear-eyed man would avoid rough paths,
so long as strength is found;
an astute person in the living world,
would shun bad deeds.”
> Pali: “Cakkhumā visamānīva,
vijjamāne parakkame;
Paṇḍito jīvalokasmiṁ,
pāpāni parivajjaye”ti.
[¶86] > Pali: Tatiyaṁ.
[¶87] Ud 5.4 · The Boys
> Pali: Ud 5.4 · Kumārakasutta
[¶88] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, between Sāvatthī and the Jeta Grove, several boys were tormenting some fish.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhenti.
[¶89] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the boys tormenting the fish. He went to them and said, “Boys, do you fear pain? Do you dislike pain?” “Yes, sir,” they replied. “We dislike pain.”
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhente. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca: “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṁ vo dukkhan”ti? “Evaṁ, bhante, bhāyāma mayaṁ, bhante, dukkhassa, appiyaṁ no dukkhan”ti.
[¶90] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶91] “If you fear pain,
if you dislike pain,
don’t do bad deeds
either openly or in secret.
> Pali: “Sace bhāyatha dukkhassa,
sace vo dukkhamappiyaṁ;
Mākattha pāpakaṁ kammaṁ,
āvi vā yadi vā raho.
[¶92] If you should do a bad deed,
now or in the future,
you won’t be freed from suffering,
though you fly away and flee.”
> Pali: Sace ca pāpakaṁ kammaṁ,
karissatha karotha vā;
Na vo dukkhā pamutyatthi,
upeccapi palāyatan”ti.
[¶93] > Pali: Catutthaṁ.
## 5. Ud 5.5–5.10
Source: https://scriptura.si/works/pali-udana/5/ · cite a paragraph as https://scriptura.si/works/pali-udana/5/#p-N
[¶0] Ud 5.5 · Sabbath
> Pali: Ud 5.5 · Uposathasutta
[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.
[¶2] And then, as the night was getting late, in the first watch of the night, Venerable Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks.” But when he said this, the Buddha kept silent.
> Pali: Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Evaṁ vutte, bhagavā tuṇhī ahosi.
[¶3] For a second time, as the night was getting late, in the middle watch of the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha of monks has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks.” But for a second time the Buddha kept silent.
> Pali: Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Dutiyampi kho bhagavā tuṇhī ahosi.
[¶4] For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. Please, sir, may the Buddha recite the monastic code to the monks.” “Ānanda, the assembly is not pure.”
> Pali: Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. “Aparisuddhā, ānanda, parisā”ti.
[¶5] Then Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?” Then he focused on encompassing the minds of everyone in the Saṅgha. He saw that unethical individual, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved, sitting in the middle of the Saṅgha. When he saw him he rose from his seat, went up to him and said, “Get up, reverend. The Buddha has seen you. You can’t live in communion with the monks.” But when he said this, that individual kept silent.
> Pali: Atha kho āyasmato mahāmoggallānassa etadahosi: “kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha: ‘aparisuddhā, ānanda, parisā’”ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ. Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṁ puggalaṁ etadavoca: “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Evaṁ vutte, so puggalo tuṇhī ahosi.
[¶6] For a second time and a third time, he asked that monk to leave. But for a third time that individual kept silent.
> Pali: Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Dutiyampi kho …pe… tatiyampi kho so puggalo tuṇhī ahosi.
[¶7] Then Venerable Mahāmoggallāna took that individual by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “I have ejected that individual. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the monks.” “It’s incredible, Moggallāna, it’s amazing, how that futile man waited to be taken by the arm!”
> Pali: Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “nikkhāmito, bhante, so puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. “Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna. Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti.
[¶8] Then the Buddha said to the monks, “From this day forth, monks, I will not perform the sabbath or recite the monastic code. Now you should perform the sabbath and recite the monastic code. It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
> Pali: Atha kho bhagavā bhikkhū āmantesi: “na dānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. Tumheva dāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
[¶9] Seeing these eight incredible and amazing things the titans love the ocean. What eight?
> Pali: Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?
[¶10] The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the titans love about the ocean.
> Pali: Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶11] Furthermore, the ocean is consistent and doesn’t overflow its boundaries. This is the second thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶12] Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. This is the third thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶13] Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply reckoned as ‘the ocean’. This is the fourth thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṁ gacchanti. Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶14] Furthermore, for all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up. This is the fifth thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶15] Furthermore, the ocean has just one taste, the taste of salt. This is the sixth thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso; ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶16] Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds. This is the seventh thing the titans love about the ocean.
> Pali: Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
[¶17] Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the titans love about the ocean. Seeing these eight incredible and amazing things the titans love the ocean.
> Pali: Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti.
[¶18] In the same way, seeing eight incredible and amazing things, monks, the mendicants love this teaching and training. What eight?
> Pali: Evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Katame aṭṭha?
[¶19] The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶20] The ocean is consistent and doesn’t overflow its boundaries. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. This is the second thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; evamevaṁ kho, bhikkhave, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶21] The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. In the same way, the Saṅgha doesn’t accommodate an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. But they quickly gather and expel them. Even if such an individual is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. This is the third thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; evamevaṁ kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; atha kho naṁ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena; ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶22] Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply reckoned as ‘the ocean’. In the same way, when they go forth from the lay life to homelessness, all four classes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply reckoned as ‘ascetics who follow the Sakyan’. This is the fourth thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; evamevaṁ kho, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti. Yampi, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti; ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶23] For all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up. In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up. This is the fifth thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; evamevaṁ kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶24] The ocean has just one taste, the taste of salt. In the same way, this teaching and training has one taste, the taste of freedom. This is the sixth thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso; ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶25] The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. This is the seventh thing the mendicants love about this teaching and training.
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
[¶26] Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training. Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”
> Pali: Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso;tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno; ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.
[¶27] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶28] “The rain saturates things that are covered up;
it doesn’t saturate things that are open.
Therefore you should open up a covered thing,
so the rain will not saturate it.”
> Pali: “Channamativassati,
vivaṭaṁ nātivassati;
Tasmā channaṁ vivaretha,
evaṁ taṁ nātivassatī”ti.
[¶29] > Pali: Pañcamaṁ.
[¶30] Ud 5.6 · With Soṇa
> Pali: Ud 5.6 · Soṇasutta
[¶31] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. And the layman Soṇa of the Sharp Ears was Mahākaccāna’s attendant.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.
[¶32] Then as Soṇa was in private retreat this thought came to his mind, “As I understand Master Mahākaccāna’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”
> Pali: Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
[¶33] Then Soṇa went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then he said,
> Pali: Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
[¶34] “May Master Mahākaccāna please give me the going forth!”
> Pali: “Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
[¶35] When this was said, Mahākaccāna said to him, “It’s hard to lead the spiritual life as long as you live, eating in one part of the day and sleeping alone. Come now, Soṇa, while remaining a layperson just as you are, devote yourself to the instructions of the Buddhas, leading the spiritual life at suitable times, eating in one part of the day and sleeping alone.” Then Soṇa’s aspiration to go forth died down.
> Pali: Evaṁ vutte, āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
[¶36] For a second time, while in private retreat the thought came to Soṇa that he should go forth, but the outcome was the same.
> Pali: Dutiyampi kho …pe… dutiyampi kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
[¶37] For a third time, as Soṇa was in private retreat this thought came to his mind, “As I understand Master Mahākaccāna’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” For a third time, Soṇa went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then he said,
> Pali: Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
[¶38] “May Master Mahākaccāna please give me the going forth!”
> Pali: “Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
[¶39] Then Mahākaccāna gave Soṇa the going forth. Now at that time the southern region, including Avanti, was short of monks. It took three years and much struggle and difficulty before Venerable Mahākaccāna was able to assemble from here and there a Saṅgha consisting of ten monks and give Venerable Soṇa the full ordination.
> Pali: Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātetvā āyasmantaṁ soṇaṁ upasampādesi.
[¶40] Then as Venerable Soṇa was in private retreat this thought came to his mind, “I have not personally seen the Buddha. I have only heard reports that that Blessed One is like this or like that. If my mentor allows, I should go to see that Blessed One, the perfected one, the fully awakened Buddha.”
> Pali: Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me: ‘so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
[¶41] Then in the late afternoon, Soṇa came out of retreat, went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then Mahākaccāna said,
> Pali: Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca:
[¶42] > Pali: “Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me— so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. (…)
[¶43] “Good, good, Soṇa! Go to see the Blessed One, the perfected one, the fully awakened Buddha. You will see that Blessed One who is impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. On seeing him, in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably, saying, ‘Sir, my mentor Venerable Mahākaccāna bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.’”
> Pali: “Sādhu sādhu, soṇa; gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
[¶44] Saying, “Yes, sir,” Soṇa welcomed and agreed with Mahākaccāna’s words. He rose from his seat, bowed, and respectfully circled Mahākaccāna, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. Soṇa said to the Buddha, “Sir, my mentor Venerable Mahākaccāna bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.”
> Pali: “Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca: “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
[¶45] “I hope you’re keeping well, mendicant, I hope you’re all right. And I hope you have arrived from your journey unwearied, having had no trouble getting almsfood.” “I’m keeping well, Blessed One, I’m all right. And I have arrived from my journey unwearied, having had no trouble getting almsfood.”
> Pali: “Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, na ca piṇḍakena kilantosī”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā, appakilamathena cāhaṁ, bhante, addhānaṁ āgato, na ca piṇḍakena kilantomhī”ti.
[¶46] Then the Buddha said to Venerable Ānanda, “Prepare lodgings for this visiting mendicant.” Then Venerable Ānanda thought, “When the Buddha orders me to prepare lodgings for a specific mendicant, he wishes to stay in the same dwelling with that mendicant. The Buddha wishes to stay together with Venerable Soṇa.” He prepared lodgings for Soṇa in the same dwelling where the Buddha was staying.
> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti. Atha kho āyasmato ānandassa etadahosi: “yassa kho maṁ bhagavā āṇāpeti: ‘imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti. Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.
[¶47] The Buddha spent much of the night sitting meditation in the open. Then he got up from his seat, washed his feet, and entered the dwelling. Venerable Soṇa did the same. Then the Buddha rose at the crack of dawn and addressed Soṇa, “Speak some Dhamma, mendicant, as you feel inspired.”
> Pali: Atha kho bhagavā bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi: “paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti.
[¶48] “Yes, sir,” replied Soṇa. He intoned all sixteen discourses in the Chapter of the Eights. When Soṇa finished his intoning, the Buddha applauded, saying, “Good, good, mendicant! You have learned the sixteen discourses of the Chapter of the Eights well, you have applied the mind and remembered it well. You are a good speaker, with a polished, clear, and articulate voice that expresses the meaning. How many rains have you been ordained, mendicant?” “I have one rains, Blessed One.” “But why did it take you so long to make it?” “Sir, I have long seen the drawbacks of sensual pleasures, yet living in a house is cramped, with many duties and much to do.”
> Pali: “Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi: “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kati vassosi tvaṁ, bhikkhū”ti? “Ekavasso ahaṁ, bhagavā”ti. “Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo; api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.
[¶49] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶50] “Seeing the danger of the world,
I understood the truth without attachments.
The Noble One does not delight in evil,
the Pure One does not delight in evil.”
> Pali: “Disvā ādīnavaṁ loke,
ñatvā dhammaṁ nirūpadhiṁ;
Ariyo na ramatī pāpe,
pāpe na ramatī sucī”ti.
[¶51] > Pali: Chaṭṭhaṁ.
[¶52] Ud 5.7 · With Revata the Doubter
> Pali: Ud 5.7 · Kaṅkhārevatasutta
[¶53] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Revata the Doubter was sitting not far from the Buddha, cross-legged, with his body straight, reviewing his own purification by traversing doubt.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamāno.
[¶54] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ kaṅkhārevataṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamānaṁ.
[¶55] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶56] “Any doubts about this life or the next,
about one’s own experiences or those of another:
those who meditate give them all up,
keenly practicing the spiritual life.”
> Pali: “Yā kāci kaṅkhā idha vā huraṁ vā,
Sakavediyā vā paravediyā vā;
Ye jhāyino tā pajahanti sabbā,
Ātāpino brahmacariyaṁ carantā”ti.
[¶57] > Pali: Sattamaṁ.
[¶58] Ud 5.8 · Schism in the Saṅgha
> Pali: Ud 5.8 · Saṅghabhedasutta
[¶59] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
[¶60] Devadatta saw him wandering for alms, so he went up to him and said, “From this day forth, Reverend Ānanda, I shall perform the sabbath and legal proceedings of the Saṅgha apart from the Buddha and the Saṅgha of mendicants.”
> Pali: Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ. Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā”ti.
[¶61] Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had just happened, adding:
> Pali: Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
[¶62] “Today, sir, Devadatta will split the Saṅgha. He will perform the sabbath and legal proceedings of the Saṅgha.”
> Pali: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Addasā kho maṁ, bhante, devadatto rājagahe piṇḍāya carantaṁ. Disvāna yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā’ti. Ajja, bhante, devadatto saṅghaṁ bhindissati, uposathañca karissati saṅghakammāni cā”ti.
[¶63] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶64] “It’s easy for the good to do good,
but for the bad, doing good is hard.
For the bad, it’s easy to do bad,
but for the noble ones, doing bad is hard.”
> Pali: “Sukaraṁ sādhunā sādhu,
Sādhu pāpena dukkaraṁ;
Pāpaṁ pāpena sukaraṁ,
Pāpamariyehi dukkaran”ti.
[¶65] > Pali: Aṭṭhamaṁ.
[¶66] Ud 5.9 · Teasing
> Pali: Ud 5.9 · Sadhāyamānasutta
[¶67] So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Now at that time several young students were passing by not far from the Buddha in a teasing manner. The Buddha saw them.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā atikkamanti. Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.
[¶68] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶69] “Dolts pretending to be astute,
they talk, their words out of bounds.
They blab at will, their mouths agape,
and no one knows what leads them on.”
> Pali: “Parimuṭṭhā paṇḍitābhāsā,
vācāgocarabhāṇino;
Yāvicchanti mukhāyāmaṁ,
yena nītā na taṁ vidū”ti.
[¶70] > Pali: Navamaṁ.
[¶71] Ud 5.10 · With Cūḷapanthaka
> Pali: Ud 5.10 · Cūḷapanthakasutta
[¶72] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Cūḷapanthaka was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness brought to the present.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
[¶73] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ cūḷapanthakaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
[¶74] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶75] “Steady in body, steady in mind,
standing, sitting or lying down:
a mendicant focusing on this mindfulness
gains an ever higher distinction.
And when they have done so,
they vanish from the King of Death.”
> Pali: “Ṭhitena kāyena ṭhitena cetasā,
Tiṭṭhaṁ nisinno uda vā sayāno;
Etaṁ satiṁ bhikkhu adhiṭṭhahāno,
Labhetha pubbāpariyaṁ visesaṁ;
Laddhāna pubbāpariyaṁ visesaṁ,
Adassanaṁ maccurājassa gacche”ti.
[¶76] > Pali: Dasamaṁ.
[¶77] > Pali: Soṇavaggo pañcamo.
[¶78] > Pali: Tassuddānaṁ
[¶79] > Pali: Piyo appāyukā kuṭṭhī,
kumārakā uposatho;
Soṇo ca revato bhedo,
sadhāya panthakena cāti.
## 6. Ud 6.1–6.5
Source: https://scriptura.si/works/pali-udana/6/ · cite a paragraph as https://scriptura.si/works/pali-udana/6/#p-N
[¶0] Ud 6.1 · Surrendering the Life Force
> Pali: Ud 6.1 · Āyusaṅkhārossajjanasutta
[¶1] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla Shrine for the day’s meditation.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.
[¶2] “Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. Then the Buddha went up to the Cāpāla Shrine, where he sat down on the seat spread out. When he was seated he said to Venerable Ānanda:
> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
[¶3] “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
> Pali: “Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno (…) kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
[¶4] But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. For a second time … For a third time, the Buddha said to Ānanda:
> Pali: Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
[¶5] “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
> Pali: “Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
[¶6] But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
> Pali: Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
[¶7] Then the Buddha said to Venerable Ānanda, “Go now, Ānanda, at your convenience.” “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
[¶8] And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
> Pali: Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
[¶9] “May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ Today you do have such monk disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
> Pali: “Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
[¶10] Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’ … Today you do have such nun disciples.
> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
[¶11] ‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’ Today you do have such layman disciples.
> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
[¶12] ‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’ Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
[¶13] Sir, you once made this statement: ‘I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”
> Pali: Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.
[¶14] When this was said, the Buddha said to Māra, “Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”
> Pali: Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
[¶15] So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
> Pali: Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu.
[¶16] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶17] “Comparing the incomparable with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”
> Pali: “Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.
[¶18] > Pali: Paṭhamaṁ.
[¶19] Ud 6.2 · Seven Matted-Hair Ascetics
> Pali: Ud 6.2 · Sattajaṭilasutta
[¶20] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
[¶21] Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their pack with shoulder-poles.
> Pali: Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.
[¶22] King Pasenadi saw them passing by. He got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
> Pali: Addasā kho rājā pasenadi kosalo te satta ca jaṭile, satta ca nigaṇṭhe, satta ca acelake, satta ca ekasāṭake, satta ca paribbājake, parūḷhakacchanakhalome khārivividhamādāya bhagavato avidūre atikkamante. Disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
[¶23] Then, not long after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, these are among those in the world who are perfected or who are on the path to perfection!”
> Pali: Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “ye kho, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatare”ti.
[¶24] “Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.
> Pali: “Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti.
[¶25] You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.”
> Pali: Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.
[¶26] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …
> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti. Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ …pe… sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā’”ti.
[¶27] Sir, these are my spies, my undercover agents returning after spying on the country. I shall later make use of what they first spied out. Now—when they have rinsed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”
> Pali: “Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti. Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi. Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī”ti.
[¶28] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶29] “Don’t strive in every situation,
don’t become another’s man.
Don’t live depending on another,
and don’t use the teaching to make money.”
> Pali: “Na vāyameyya sabbattha,
nāññassa puriso siyā;
Nāññaṁ nissāya jīveyya,
dhammena na vaṇiṁ care”ti.
[¶30] > Pali: Dutiyaṁ.
[¶31] Ud 6.3 · The Buddha’s Reviewing
> Pali: Ud 6.3 · Paccavekkhaṇasutta
[¶32] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was sitting reviewing his own giving up of many bad, unskillful qualities, and the many skillful qualities he had fully developed.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṁ gate.
[¶33] Then, knowing the many bad, unskillful qualities that he had given up and the many skillful qualities he had fully developed, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṁ gate tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶34] “What was before then was not;
what before was not then was.
It never was, nor will it be,
nor is it found today.”
> Pali: “Ahu pubbe tadā nāhu,
nāhu pubbe tadā ahu;
Na cāhu na ca bhavissati,
na cetarahi vijjatī”ti.
[¶35] > Pali: Tatiyaṁ.
[¶36] Ud 6.4 · Followers of Various Other Religions (1st)
> Pali: Ud 6.4 · Paṭhamanānātitthiyasutta
[¶37] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
[¶38] There were some ascetics and brahmins who had this doctrine and view: “The cosmos is eternal. This is the only truth, anything else is futile.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato loko, idameva saccaṁ moghamaññan”ti.
[¶39] Others held views such as the following, each regarding their own view as true and others as silly. “The cosmos is not eternal.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato loko, idameva saccaṁ moghamaññan”ti.
[¶40] “The cosmos is finite.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “antavā loko, idameva saccaṁ moghamaññan”ti.
[¶41] “The cosmos is infinite.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “anantavā loko, idameva saccaṁ moghamaññan”ti.
[¶42] “The soul and the body are one and the same.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
[¶43] “The soul is one thing, the body another.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
[¶44] “A realized one still exists after death.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
[¶45] “A realized one no longer exists after death.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
[¶46] “A realized one both still exists and no longer exists after death.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
[¶47] “A realized one neither still exists nor no longer exists after death.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
[¶48] They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
> Pali: Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
[¶49] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening. The Buddha said:
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
[¶50] > Pali: “Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā—
[¶51] > Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato loko, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶52] “The wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words.
> Pali: “Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṁ na jānanti, anatthaṁ na jānanti, dhammaṁ na jānanti, adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’ti.
[¶53] Once upon a time, mendicants, right here in Sāvatthī there was a certain king. Then the king addressed a man, ‘Please, my man, gather all those blind from birth throughout Sāvatthī and bring them together in one place.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked, then said to him, ‘Your Majesty, the blind people throughout Sāvatthī have been gathered.’ ‘Well then, lad, show them an elephant.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked.
> Pali: Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi. Atha kho, bhikkhave, so rājā aññataraṁ purisaṁ āmantesi: ‘ehi tvaṁ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṁ sannipātehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti. ‘Tena hi, bhaṇe, jaccandhānaṁ hatthiṁ dassehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṁ hatthiṁ dassesi—
[¶54] To some of the blind people he showed the elephant’s head, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s ear, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tusk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s trunk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s flank, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s leg, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s thigh, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tail, saying, ‘Here is the elephant.’ To some of them he showed the tip of the elephant’s tail, saying, ‘Here is the elephant.’
> Pali: Ekaccānaṁ jaccandhānaṁ hatthissa sīsaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kaṇṇaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa dantaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa soṇḍaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kāyaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa pādaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa satthiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa naṅguṭṭhaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa vāladhiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti.
[¶55] Then he approached the king and said, ‘Your Majesty, the blind people have been shown the elephant. Please go at your convenience.’
> Pali: Atha kho, bhikkhave, so puriso jaccandhānaṁ hatthiṁ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘diṭṭho kho tehi, deva, jaccandhehi hatthī; yassadāni kālaṁ maññasī’ti.
[¶56] Then the king went up to the blind people and said, ‘Have you seen the elephant?’ ‘Yes, Your Majesty, we have been shown the elephant.’ ‘Then tell us, what kind of thing is an elephant?’
> Pali: Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca: ‘diṭṭho vo, jaccandhā, hatthī’ti? ‘Evaṁ, deva, diṭṭho no hatthī’ti. ‘Vadetha, jaccandhā, kīdiso hatthī’ti?
[¶57] The blind people who had been shown the elephant’s head said, ‘Your Majesty, an elephant is like a pot.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa sīsaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi kumbho’ti.
[¶58] Those who had been shown the ear said, ‘An elephant is like a winnowing fan.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi suppo’ti.
[¶59] Those who had been shown the tusk said, ‘An elephant is like a ploughshare.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi khīlo’ti.
[¶60] Those who had been shown the trunk said, ‘An elephant is like a draft-pole.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.
[¶61] Those who had been shown the flank said, ‘An elephant is like a storehouse.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.
[¶62] Those who had been shown the leg said, ‘An elephant is like a pillar.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.
[¶63] Those who had been shown the thigh said, ‘An elephant is like a mortar.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.
[¶64] Those who had been shown the tail said, ‘An elephant is like a pestle.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi musalo’ti.
[¶65] Those who had been shown the tip of the tail said, ‘An elephant is like a broom.’
> Pali: Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.
[¶66] Saying, ‘Such is an elephant, not such! Such is not an elephant, such is!’ they punched each other with their fists. At that, the king was pleased.
> Pali: Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Tena ca pana, bhikkhave, so rājā attamano ahosi.
[¶67] In the same way, mendicants, the wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words. ‘Such is Truth, such is not! Such is not Truth, such is!’”
> Pali: Evamevaṁ kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶68] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶69] “Some ascetics and brahmins, it seems,
cling to these things.
Arguing, they dispute,
the folk who see just one part.”
> Pali: “Imesu kira sajjanti,
eke samaṇabrāhmaṇā;
Viggayha naṁ vivadanti,
janā ekaṅgadassino”ti.
[¶70] > Pali: Catutthaṁ.
[¶71] Ud 6.5 · Followers of Various Other Religions (2nd)
> Pali: Ud 6.5 · Dutiyanānātitthiyasutta
[¶72] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
[¶73] There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, anything else is futile.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶74] Others held views such as the following, each regarding their own view as true and others as silly. “The self and the cosmos are not eternal.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶75] “The self and the cosmos are both eternal and not eternal.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶76] “The self and the cosmos are neither eternal nor not eternal.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶77] “The self and the cosmos are made by oneself.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶78] “The self and the cosmos are made by another.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶79] “The self and the cosmos are made by both oneself and another.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶80] “The self and the cosmos have arisen anomalously, not made by oneself or another.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶81] “Pleasure and pain are eternal, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶82] “Pleasure and pain are not eternal, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶83] “Pleasure and pain are both eternal and not eternal, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶84] “Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶85] “Pleasure and pain are made by oneself, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶86] “Pleasure and pain are made by another, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶87] “Pleasure and pain are made by both oneself and another, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶88] “Pleasure and pain have arisen anomalously, not made by oneself or another, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶89] They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
> Pali: Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
[¶90] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
[¶91] > Pali: “Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
[¶92] > Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶93] > Pali: “Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶94] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶95] “Some ascetics and brahmins, it seems,
cling to these things.
They founder in mid-stream,
without reaching that objective.”
> Pali: “Imesu kira sajjanti,
eke samaṇabrāhmaṇā;
Antarāva visīdanti,
appatvāva tamogadhan”ti.
[¶96] > Pali: Pañcamaṁ.
## 7. Ud 6.6–8.4
Source: https://scriptura.si/works/pali-udana/7/ · cite a paragraph as https://scriptura.si/works/pali-udana/7/#p-N
[¶0] Ud 6.6 · Followers of Various Other Religions (3rd)
> Pali: Ud 6.6 · Tatiyanānātitthiyasutta
[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
[¶2] There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, anything else is futile.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶3] Others held views such as the following, each regarding their own view as true and others as silly. “The self and the cosmos are not eternal.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶4] “The self and the cosmos are both eternal and not eternal.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶5] “The self and the cosmos are neither eternal nor not eternal.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶6] “The self and the cosmos are made by oneself.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶7] “The self and the cosmos are made by another.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶8] “The self and the cosmos are made by both oneself and another.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶9] “The self and the cosmos have arisen anomalously, not made by oneself or another.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶10] “Pleasure and pain are eternal, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶11] “Pleasure and pain are not eternal, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶12] “Pleasure and pain are both eternal and not eternal, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶13] “Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶14] “Pleasure and pain are made by oneself, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶15] “Pleasure and pain are made by another, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶16] “Pleasure and pain are made by both oneself and another, and the self and the cosmos.”
> Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶17] “Pleasure and pain have arisen anomalously, not made by oneself or another, and the self and the cosmos.”
> Pali: Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
[¶18] They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
> Pali: Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
[¶19] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
[¶20] > Pali: “Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
[¶21] > Pali: Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶22] > Pali: “Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā. Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
[¶23] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶24] “Folk are fixated on the I-maker,
which is tied up with the other-maker.
There are some who do not realize this,
they do not see the dart.
> Pali: “Ahaṅkārapasutāyaṁ pajā,
Paraṅkārūpasaṁhitā;
Etadeke nābbhaññaṁsu,
Na naṁ sallanti addasuṁ.
[¶25] But when they see this dart,
they do not think, ‘I make it’,
nor ‘another makes it’.
> Pali: Etañca sallaṁ paṭikacca passato,
Ahaṁ karomīti na tassa hoti;
Paro karotīti na tassa hoti.
[¶26] These folk are caught up in conceit,
tied by conceit, shackled by conceit.
Vehemently defending their views,
they don’t escape transmigration.”
> Pali: Mānupetā ayaṁ pajā,
Mānaganthā mānavinibaddhā;
Diṭṭhīsu sārambhakathā,
Saṁsāraṁ nātivattatī”ti.
[¶27] > Pali: Chaṭṭhaṁ.
[¶28] Ud 6.7 · With Subhūti
> Pali: Ud 6.7 · Subhūtisutta
[¶29] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Subhūti was sitting not far from the Buddha, cross-legged, with his body straight, having attained the immersion free of placing the mind.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpajjitvā.
[¶30] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ subhūtiṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpannaṁ.
[¶31] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶32] “In whom mental vibrations are cleared away,
internally clipped off entirely,
perceiving the formless, beyond chains,
having overcome the four yokes, they never return.”
> Pali: “Yassa vitakkā vidhūpitā,
Ajjhattaṁ suvikappitā asesā;
Taṁ saṅgamaticca arūpasaññī,
Catuyogātigato na jātu metī”ti.
[¶33] > Pali: Sattamaṁ.
[¶34] Ud 6.8 · The Courtesan
> Pali: Ud 6.8 · Gaṇikāsutta
[¶35] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time two gangs were both hopelessly in love with a certain courtesan. Fighting, quarreling, and disputing, they attacked each other with fists, stones, rods, and swords, resulting in death and deadly pain.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ.
[¶36] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁsu. Rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
[¶37] > Pali: “Idha, bhante, rājagahe dve pūgā aññatarissā gaṇikāya sārattā paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhan”ti.
[¶38] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶39] “What has been attained and what is to be attained are both strewn over with dust for that one training while still sick. Those for whom the training is the essence, or precepts and observances, chastity, and service as the essence: this is one extreme. Those who say, ‘There’s nothing wrong with sensual pleasures’: this is the second extreme. Thus these two extremes swell the charnel grounds, while the charnel grounds swell wrong view. Not realizing these two extremes, some get stuck and some overreach. For those who realize these things, who were not found there, who did not conceive by that, there is no cycle of rebirths to be found.”
> Pali: “Yañca pattaṁ yañca pattabbaṁ, ubhayametaṁ rajānukiṇṇaṁ, āturassānusikkhato. Ye ca sikkhāsārā sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasārā, ayameko anto. Ye ca evaṁvādino: ‘natthi kāmesu doso’ti, ayaṁ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṁ vaḍḍhenti. Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke. Ye ca kho te abhiññāya tatra ca nāhesuṁ, tena ca nāmaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.
[¶40] > Pali: Aṭṭhamaṁ.
[¶41] Ud 6.9 · Hastening By
> Pali: Ud 6.9 · Upātidhāvantisutta
[¶42] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was meditating in the open during the dark of night, while oil lamps were burning.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.
[¶43] And many moths were falling down and crashing down into the lamps, coming to grief and ruin. The Buddha saw the moths coming to grief.
> Pali: Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjanti, byasanaṁ āpajjanti, anayabyasanaṁ āpajjanti. Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjante, byasanaṁ āpajjante, anayabyasanaṁ āpajjante.
[¶44] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶45] “Hastening by, they miss the essence,
sprouting ever more new bonds.
Like moths falling in the flame,
some have become fixed in what is seen or heard.”
> Pali: “Upātidhāvanti na sāramenti,
Navaṁ navaṁ bandhanaṁ brūhayanti;
Patanti pajjotamivādhipātakā,
Diṭṭhe sute itiheke niviṭṭhā”ti.
[¶46] > Pali: Navamaṁ.
[¶47] Ud 6.10 · Arising
> Pali: Ud 6.10 · Uppajjantisutta
[¶48] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
[¶49] “Sir, so long as the Realized Ones, the perfected ones, the fully awakened Buddhas do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers of other religions are no longer honored, respected, revered, venerated, and esteemed. And they do not receive robes, almsfood, lodgings, and medicines and supplies for the sick. Now only the Buddha is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick.”
> Pali: “Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhagavāyeva dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.
[¶50] “That’s so true, Ānanda. So long as the Realized Ones do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers of other religions are no longer honored in this way. Now only the Realized One is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick. And so does the mendicant Saṅgha.”
> Pali: “Evametaṁ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Tathāgatova dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.
[¶51] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶52] “The glow-worm shines so long
as the beacon of the sun does not rise.
But when the dazzling sun has come up,
that light is erased and shines no more.
> Pali: “Obhāsati tāva so kimi,
Yāva na unnamate pabhaṅkaro;
Sa verocanamhi uggate,
Hatappabho hoti na cāpi bhāsati.
[¶53] So too the sophists shine bright
so long as the Buddhas don’t arise in the world.
The sophists are not purified, nor are their disciples.
Having bad views, they are not freed from suffering.”
> Pali: Evaṁ obhāsitameva takkikānaṁ,
Yāva sammāsambuddhā loke nuppajjanti;
Na takkikā sujjhanti na cāpi sāvakā,
Duddiṭṭhī na dukkhā pamuccare”ti.
[¶54] > Pali: Dasamaṁ.
[¶55] > Pali: Tassuddānaṁ
[¶56] > Pali: Āyujaṭilavekkhaṇā,
tayo titthiyā subhūti;
Gaṇikā upāti navamo,
uppajjanti ca te dasāti.
[¶57] > Pali: Jaccandhavaggo chaṭṭho.
[¶58] Ud 7.1 · Bhaddiya the Dwarf (1st)
> Pali: Ud 7.1 · Paṭhamalakuṇḍakabhaddiyasutta
[¶59] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in many ways with a Dhamma talk.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
[¶60] Then after being taught like this Bhaddiya’s mind was freed from defilements by not grasping.
> Pali: Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṁsiyamānassa anupādāya āsavehi cittaṁ vimucci.
[¶61] The Buddha saw what had happened.
> Pali: Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṁ samādapiyamānaṁ samuttejiyamānaṁ sampahaṁsiyamānaṁ anupādāya āsavehi cittaṁ vimuttaṁ.
[¶62] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶63] “Above, below, everywhere free,
not contemplating ‘I am this’.
Freed like this, he has crossed the flood
not crossed before, so as to not be reborn.”
> Pali: “Uddhaṁ adho sabbadhi vippamutto,
Ayaṁhamasmīti anānupassī;
Evaṁ vimutto udatāri oghaṁ,
Atiṇṇapubbaṁ apunabbhavāyā”ti.
[¶64] > Pali: Paṭhamaṁ.
[¶65] Ud 7.2 · Bhaddiya the Dwarf (2nd)
> Pali: Ud 7.2 · Dutiyalakuṇḍakabhaddiyasutta
[¶66] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in even more ways with a Dhamma talk, thinking that he was still a trainee.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
[¶67] The Buddha saw what was happening.
> Pali: Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ.
[¶68] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶69] “They’ve cut the cycle, gone to the wishless;
the streams are dried, they flow no more.
Cut, the cycle no longer spins.
Just this is the end of suffering.”
> Pali: “Acchecchi vaṭṭaṁ byagā nirāsaṁ,
Visukkhā saritā na sandati;
Chinnaṁ vaṭṭaṁ na vattati,
Esevanto dukkhassā”ti.
[¶70] > Pali: Dutiyaṁ.
[¶71] Ud 7.3 · Clinging (1st)
> Pali: Ud 7.3 · Paṭhamasattasutta
[¶72] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī overly clung to sensual pleasures. Lustful, greedy, tied, infatuated, they lived completely addicted to sensual pleasures.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā (…) rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharanti.
[¶73] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharantī”ti.
[¶74] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶75] “Clinging to sensual pleasures, to the chains of the senses,
blind to the faults of the fetters,
clinging to the chain of the fetters,
they’ll never cross the flood so vast.”
> Pali: “Kāmesu sattā kāmasaṅgasattā,
Saṁyojane vajjamapassamānā;
Na hi jātu saṁyojanasaṅgasattā,
Oghaṁ tareyyuṁ vipulaṁ mahantan”ti.
[¶76] > Pali: Tatiyaṁ.
[¶77] Ud 7.4 · Clinging (2nd)
> Pali: Ud 7.4 · Dutiyasattasutta
[¶78] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī clung to sensual pleasures. Lustful, greedy, tied, infatuated, attached, and blinded, they lived completely addicted to sensual pleasures.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā (…) rattā giddhā gathitā mucchitā ajjhosannā andhīkatā sammattakajātā kāmesu viharanti.
[¶79] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw how attached the humans were.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gathite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.
[¶80] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶81] “Blinded by sensual pleasures, wrapped in a net,
they are smothered over by craving;
bound by the kinsman of the negligent,
like a fish caught in a funnel-net trap.
They chase old age and death,
like a suckling calf its mother.”
> Pali: “Kāmandhā jālasañchannā,
Taṇhāchadanachāditā;
Pamattabandhunā baddhā,
Macchāva kumināmukhe;
Jarāmaraṇamanventi,
Vaccho khīrapakova mātaran”ti.
[¶82] > Pali: Catutthaṁ.
[¶83] Ud 7.5 · Another Discourse with Bhaddiya the Dwarf
> Pali: Ud 7.5 · Aparalakuṇḍakabhaddiyasutta
[¶84] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Bhaddiya the Dwarf, closely following several mendicants, approached the Buddha.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.
[¶85] The Buddha saw Venerable Bhaddiya coming off in the distance—ugly, unsightly, deformed, and despised by most of the mendicants. The Buddha addressed the mendicants:
> Pali: Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpaṁ. Disvāna bhikkhū āmantesi:
[¶86] “Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by most of the mendicants?” “Yes, sir.”
> Pali: “Passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpan”ti? “Evaṁ, bhante”ti.
[¶87] “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”
> Pali: “Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
[¶88] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶89] “With faultless parts and white canopy,
the one-spoked chariot rolls on.
See it come, untroubled,
with stream cut, unbound.”
> Pali: “Nelaṅgo setapacchādo,
ekāro vattatī ratho;
Anīghaṁ passa āyantaṁ,
chinnasotaṁ abandhanan”ti.
[¶90] > Pali: Pañcamaṁ.
[¶91] Ud 7.6 · The Ending of Craving
> Pali: Ud 7.6 · Taṇhāsaṅkhayasutta
[¶92] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Koṇḍañña Who Understood was sitting not far from the Buddha, cross-legged, with his body straight, reviewing the freedom through the ending of craving.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā aññāsikoṇḍañño bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamāno.
[¶93] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ aññāsikoṇḍaññaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamānaṁ.
[¶94] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶95] “There is no root or ground or leaves for them,
so where would creepers sprout from?
That attentive one is released from bonds:
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”
> Pali: “Yassa mūlaṁ chamā natthi,
paṇṇā natthi kuto latā;
Taṁ dhīraṁ bandhanā muttaṁ,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito”ti.
[¶96] > Pali: Chaṭṭhaṁ.
[¶97] Ud 7.7 · The Ending of Proliferation
> Pali: Ud 7.7 · Papañcakhayasutta
[¶98] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was sitting reviewing his own giving up of the judgments driven by the proliferation of perceptions.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano papañcasaññāsaṅkhāpahānaṁ paccavekkhamāno nisinno hoti.
[¶99] Then, understanding his own giving up of the judgments driven by the proliferation of perceptions, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶100] “There is no proliferation remaining in those
who have passed beyond the halter and cross-bar.
The sage who lives without craving
is never scorned by the world with its gods.”
> Pali: “Yassa papañcā ṭhiti ca natthi,
Sandānaṁ palighañca vītivatto;
Taṁ nittaṇhaṁ muniṁ carantaṁ,
Nāvajānāti sadevakopi loko”ti.
[¶101] > Pali: Sattamaṁ.
[¶102] Ud 7.8 · Kaccāna
> Pali: Ud 7.8 · Kaccānasutta
[¶103] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was sitting not far from the Buddha, cross-legged, with his body straight and mindfulness of the body well-established internally on the present.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.
[¶104] The Buddha saw him meditating there.
> Pali: Addasā kho bhagavā āyasmantaṁ mahākaccānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.
[¶105] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶106] “Their mindfulness would always
be established in the body, constant:
‘It might not be, and it might not be mine,
It will not be, and it will not be mine.’
Meditating stage by stage on that,
in time they’d cross over clinging.”
> Pali: “Yassa siyā sabbadā sati,
Satataṁ kāyagatā upaṭṭhitā;
No cassa no ca me siyā,
Na bhavissati na ca me bhavissati;
Anupubbavihāri tattha so,
Kāleneva tare visattikan”ti.
[¶107] > Pali: Aṭṭhamaṁ.
[¶108] Ud 7.9 · The Well
> Pali: Ud 7.9 · Udapānasutta
[¶109] So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of mendicants when he arrived at a brahmin town of the Mallas named Thūṇa. The brahmins and householders of Thūṇa heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Mallas has arrived at Thūṇa, together with a large Saṅgha of mendicants.” They filled the well with grass and hay right to the top, thinking, “Don’t let these shavelings, these fake ascetics drink the water.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thūṇaṁ nāma mallānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho thūṇeyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thūṇaṁ anuppatto”ti. (…) Udapānaṁ tiṇassa ca bhusassa ca yāva mukhato pūresuṁ: “mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū”ti.
[¶110] And then the Buddha left the road, went to the root of a tree, and sat down on the seat spread out. When he was seated he said to Venerable Ānanda: “Go on then, Ānanda, fetch me some water from that well.”
> Pali: Atha kho bhagavā maggā okkamma yena rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti.
[¶111] When he said this, Venerable Ānanda said to the Buddha, “Just now, sir, the brahmins and householders of Thūṇa filled the well with grass and hay right to the top, thinking, ‘Don’t let these shavelings, these fake ascetics drink the water.’”
> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni so, bhante, udapāno thūṇeyyakehi brāhmaṇagahapatikehi tiṇassa ca bhusassa ca yāva mukhato pūrito: ‘mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū’”ti.
[¶112] For a second time … For a third time, the Buddha said to Ānanda: “Go on then, Ānanda, fetch me some water from that well.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the well. As he approached the well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.
> Pali: Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena so udapāno tenupasaṅkami. Atha kho so udapāno āyasmante ānande upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi.
[¶113] Then Venerable Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For when I approached this well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For when I approached that well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow. Drink the water, Blessed One! Drink the water, Holy One!”
> Pali: Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe ṭhito”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so, bhante, udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.
[¶114] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶115] “What difference would a well make
if water is there all the time?
Having cut off craving at the root,
who would go out on a quest?”
> Pali: “Kiṁ kayirā udapānena,
Āpā ce sabbadā siyuṁ;
Taṇhāya mūlato chetvā,
Kissa pariyesanaṁ care”ti.
[¶116] > Pali: Navamaṁ.
[¶117] Ud 7.10 · King Udena
> Pali: Ud 7.10 · Utenasutta
[¶118] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time, while King Udena was visiting a park, his royal compound burned down. Five hundred women died, with Queen Sāmāvatī at their head.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ hoti, pañca ca itthisatāni kālaṅkatāni honti sāmāvatīpamukhāni.
[¶119] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Kosambī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him had happened. They asked the Buddha, “Sir, where have those laywomen been reborn in the next life?”
> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisiṁsu. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ, pañca ca itthisatāni kālaṅkatāni sāmāvatīpamukhāni. Tāsaṁ, bhante, upāsikānaṁ kā gati ko abhisamparāyo”ti?
[¶120] “Among those laywomen there were stream-enterers, once-returners, and non-returners. None of those laywomen died without some fruit of the practice.”
> Pali: “Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāminiyo, santi anāgāminiyo. Sabbā tā, bhikkhave, upāsikāyo anipphalā kālaṅkatā”ti.
[¶121] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶122] “The world is caught up in delusion,
but is looked on as making sense.
The fool caught up in attachment
is surrounded by darkness.
It seems as if eternal,
but for one who sees, there is nothing.”
> Pali: “Mohasambandhano loko,
bhabbarūpova dissati;
Upadhibandhano bālo,
tamasā parivārito;
Sassatoriva khāyati,
passato natthi kiñcanan”ti.
[¶123] > Pali: Dasamaṁ.
[¶124] > Pali: Tassuddānaṁ
[¶125] > Pali: Dve bhaddiyā dve ca sattā,
lakuṇḍako taṇhākkhayo;
Papañcakhayo ca kaccāno,
udapānañca utenoti.
[¶126] > Pali: Cūḷavaggo sattamo.
[¶127] Ud 8.1 · About Extinguishment (1st)
> Pali: Ud 8.1 · Paṭhamanibbānapaṭisaṁyuttasutta
[¶128] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
[¶129] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶130] “There is, mendicants, that dimension where there is no earth, no water, no fire, no wind; no dimension of infinite space, no dimension of infinite consciousness, no dimension of nothingness, no dimension of neither perception nor non-perception; no this world, no other world, no moon or sun. There, mendicants, I say there is no coming or going or remaining or passing away or reappearing. It is not established, does not proceed, and has no support. Just this is the end of suffering.”
> Pali: “Atthi, bhikkhave, tadāyatanaṁ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṁ, na viññāṇañcāyatanaṁ, na ākiñcaññāyatanaṁ, na nevasaññānāsaññāyatanaṁ, nāyaṁ loko, na paraloko, na ubho candimasūriyā. Tatrāpāhaṁ, bhikkhave, neva āgatiṁ vadāmi, na gatiṁ, na ṭhitiṁ, na cutiṁ, na upapattiṁ; appatiṭṭhaṁ, appavattaṁ, anārammaṇamevetaṁ. Esevanto dukkhassā”ti.
[¶131] > Pali: Paṭhamaṁ.
[¶132] Ud 8.2 · About Extinguishment (2nd)
> Pali: Ud 8.2 · Dutiyanibbānapaṭisaṁyuttasutta
[¶133] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
[¶134] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶135] “It’s hard to see what they call the ‘uninclined’,
for the truth is not easy to see.
For one who has penetrated craving,
who knows and sees, there is nothing.”
> Pali: “Duddasaṁ anataṁ nāma,
na hi saccaṁ sudassanaṁ;
Paṭividdhā taṇhā jānato,
passato natthi kiñcanan”ti.
[¶136] > Pali: Dutiyaṁ.
[¶137] Ud 8.3 · About Extinguishment (3rd)
> Pali: Ud 8.3 · Tatiyanibbānapaṭisaṁyuttasutta
[¶138] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā, manasi katvā, sabbaṁ cetaso samannāharitvā, ohitasotā dhammaṁ suṇanti.
[¶139] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶140] “There is, mendicants, freedom from rebirth, freedom from what has been produced, made, and conditioned. If there were no freedom from rebirth, freedom from what has been produced, made, and conditioned, then you would find no escape here from rebirth, from what has been produced, made, and conditioned. But since there is freedom from rebirth, freedom from what has been produced, made, and conditioned, an escape is found from rebirth, from what has been produced, made, and conditioned.”
> Pali: “Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
[¶141] > Pali: Tatiyaṁ.
[¶142] Ud 8.4 · About Extinguishment (4th)
> Pali: Ud 8.4 · Catutthanibbānapaṭisaṁyuttasutta
[¶143] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
[¶144] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶145] “For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering there is tranquility. When there is tranquility there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing there’s no this life or the next or between the two. Just this is the end of suffering.”
> Pali: “Nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
[¶146] > Pali: Catutthaṁ.
## 8. Ud 8.5–8.10
Source: https://scriptura.si/works/pali-udana/8/ · cite a paragraph as https://scriptura.si/works/pali-udana/8/#p-N
[¶0] Ud 8.5 · With Cunda
> Pali: Ud 8.5 · Cundasutta
[¶1] So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha when he arrived at Pāvā. There he stayed in Cunda the smith’s mango grove.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
[¶2] Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” The Buddha consented with silence.
> Pali: Assosi kho cundo kammāraputto: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāvaṁ anuppatto pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
[¶3] Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
> Pali: Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.
[¶4] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat down on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the mendicant Saṅgha with the other foods.” “Yes, sir,” replied Cunda, and did as he was asked.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ tena maṁ parivisa, yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ tena bhagavantaṁ parivisi; yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisi.
[¶5] Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
> Pali: Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
[¶6] After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness.
> Pali: Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
[¶7] Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Kusinārā.” “Yes, sir,” Ānanda replied.
> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
[¶8] I’ve heard that after eating
the meal of Cunda the smith,
the attentive one fell severely ill,
with pains, close to death.
> Pali: Cundassa bhattaṁ bhuñjitvā,
kammārassāti me sutaṁ;
Ābādhaṁ samphusī dhīro,
pabāḷhaṁ māraṇantikaṁ.
[¶9] A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
> Pali: Bhuttassa ca sūkaramaddavena,
Byādhippabāḷho udapādi satthuno;
Viriccamāno bhagavā avoca,
“Gacchāmahaṁ kusināraṁ nagaran”ti.
[¶10] Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat down on the seat spread out, and said to Venerable Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”
> Pali: Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti.
[¶11] When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā River is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”
> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni. Taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kukudhā nadī avidūre acchodakā sātodakā sītodakā setodakā supatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti.
[¶12] For a second time … For a third time, the Buddha said to Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
> Pali: Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadī tenupasaṅkami. Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati.
[¶13] Then Venerable Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!”
> Pali: Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā, bhante, nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandati. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.
[¶14] So the Buddha drank the water. Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
> Pali: Atha kho bhagavā pānīyaṁ apāyi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kukudhā nadī tenupasaṅkami; upasaṅkamitvā kukudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti.
[¶15] “Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.
> Pali: “Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.
[¶16] Having gone to Kakutthā Creek,
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
> Pali: Gantvāna buddho nadikaṁ kukudhaṁ,
Acchodakaṁ sātudakaṁ vippasannaṁ;
Ogāhi satthā sukilantarūpo,
Tathāgato appaṭimodha loke.
[¶17] And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,
the great seer went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”
> Pali: Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe;
Satthā pavattā bhagavā idha dhamme,
Upāgami ambavanaṁ mahesi;
Āmantayi cundakaṁ nāma bhikkhuṁ,
“Catugguṇaṁ santhara me nipajjaṁ”.
[¶18] The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.
> Pali: So codito bhāvitattena cundo,
Catugguṇaṁ santhari khippameva;
Nipajji satthā sukilantarūpo,
Cundopi tattha pamukhe nisīdīti.
[¶19] Then the Buddha said to Venerable Ānanda, “Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith: ‘It’s your loss, respectable Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’ You should dispel remorse in Cunda the smith like this:
> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ upadaheyya: ‘tassa te, āvuso cunda, alābhā, tassa te dulladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo—
[¶20] ‘You’re fortunate, respectable Cunda, you’re so very fortunate, in that the Realized One was fully quenched after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
> Pali: Tassa te, āvuso cunda, lābhā, tassa te suladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ, sammukhā paṭiggahitaṁ— dveme piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
[¶21] You’ve accumulated a deed that leads to long life, beauty, happiness, glory, heaven, and sovereignty.’ You should dispel remorse in Cunda the smith like this.”
> Pali: ‘Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo”ti.
[¶22] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶23] “A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re quenched.”
> Pali: “Dadato puññaṁ pavaḍḍhati,
Saṁyamato veraṁ na cīyati;
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sanibbuto”ti.
[¶24] > Pali: Pañcamaṁ.
[¶25] Ud 8.6 · The Layfolk of Pāṭali Village
> Pali: Ud 8.6 · Pāṭaligāmiyasutta
[¶26] So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of mendicants when he arrived at the village of Pāṭali. The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. Assosuṁ kho pāṭaligāmiyā upāsakā: “bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.
[¶27] Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”
> Pali: Atha kho pāṭaligāmiyā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, āvasathāgāraṁ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
[¶28] In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. Then the Buddha addressed them:
> Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā pāṭaligāmiye upāsake āmantesi:
[¶29] “Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.
> Pali: “Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
[¶30] Furthermore, an unethical person gets a bad reputation. This is the second drawback.
> Pali: Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
[¶31] Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.
> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
[¶32] Furthermore, an unethical person feels lost when they die. This is the fourth drawback.
> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
[¶33] Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.
> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
[¶34] There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.
> Pali: Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
[¶35] Furthermore, an ethical person gets a good reputation. This is the second benefit.
> Pali: Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
[¶36] Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.
> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
[¶37] Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.
> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
[¶38] Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”
> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
[¶39] The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off, “The night is getting late, householders. Please go at your convenience.” And then the lay followers of Pāṭali Village approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.
> Pali: Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.
[¶40] Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in Pāṭali Village. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities.
> Pali: Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
[¶41] With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village, and the people building houses in accord with the station of the deities. The Buddha rose at the crack of dawn and addressed Ānanda,
> Pali: Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:
[¶42] “Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood, and dissension.”
> Pali: “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti. “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā mithubhedato vā”ti.
[¶43] Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
> Pali: Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
[¶44] Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”
> Pali: Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
[¶45] Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.
> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
[¶46] When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:
> Pali: Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
[¶47] “In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
> Pali: “Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.
[¶48] he should dedicate an offering
to the deities there.
Venerated, they venerate him;
honored, they honor him.
> Pali: Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.
[¶49] After that they have sympathy for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”
> Pali: Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī”ti.
[¶50] When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.
> Pali: Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
[¶51] Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
> Pali: Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.
[¶52] Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.
> Pali: Atha kho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
[¶53] He saw all those humans wanting to cross over.
> Pali: Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
[¶54] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶55] “Those who cross a deluge or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
> Pali: “Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano pabandhati,
Tiṇṇā medhāvino janā”ti.
[¶56] > Pali: Chaṭṭhaṁ.
[¶57] Ud 8.7 · A Fork in the Road
> Pali: Ud 8.7 · Dvidhāpathasutta
[¶58] So I have heard. At one time the Buddha was traveling along a road in the Kosalan lands with Venerable Nāgasamāla as his second monk. Nāgasamāla saw a fork in the road and said to the Buddha, “Sir, this is the road, let us go this way.” But when he said this the Buddha responded, “Nāgasamāla, this is the road, let us go this way.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu addhānamaggappaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena. Addasā kho āyasmā nāgasamālo antarāmagge dvidhāpathaṁ. Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, bhagavā pantho; iminā gacchāmā”ti. Evaṁ vutte, bhagavā āyasmantaṁ nāgasamālaṁ etadavoca: “ayaṁ, nāgasamāla, pantho; iminā gacchāmā”ti.
[¶59] For a second time … For a third time Nāgasamāla said to the Buddha, “Sir, this is the road, let us go this way.” And for a third time the Buddha responded, “Nāgasamāla, this is the road, let us go this way.” Then Nāgasamāla put the Buddha’s bowl and robes down on the ground right there and left, saying, “Sir, here are your bowl and robes.”
> Pali: Dutiyampi kho …pe… tatiyampi kho āyasmā nāgasamālo bhagavantaṁ etadavoca: “ayaṁ, bhante, bhagavā pantho; iminā gacchāmā”ti. Tatiyampi kho bhagavā āyasmantaṁ nāgasamālaṁ etadavoca: “ayaṁ, nāgasamāla, pantho; iminā gacchāmā”ti. Atha kho āyasmā nāgasamālo bhagavato pattacīvaraṁ tattheva chamāyaṁ nikkhipitvā pakkāmi: “idaṁ, bhante, bhagavato pattacīvaran”ti.
[¶60] Then as Nāgasamāla was going down that road, he was set upon by bandits who struck him with fists and feet, broke his bowl, and tore up his outer robe. Then Nāgasamāla—with his bowl broken and his outer robe torn—went to the Buddha and told him what had happened.
> Pali: Atha kho āyasmato nāgasamālassa tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ pattañca bhindiṁsu saṅghāṭiñca vipphālesuṁ. Atha kho āyasmā nāgasamālo bhinnena pattena vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nāgasamālo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ, pattañca bhindiṁsu, saṅghāṭiñca vipphālesun”ti.
[¶61] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶62] “Walking together, dwelling as one,
the knowledge master mixes with foolish folk.
Knowing this, they give up wickedness,
like a milk-drinking heron the water.”
> Pali: “Saddhiṁ caramekato vasaṁ,
Misso aññajanena vedagū;
Vidvā pajahāti pāpakaṁ,
Koñco khīrapakova ninnagan”ti.
[¶63] > Pali: Sattamaṁ.
[¶64] Ud 8.8 · With Visākhā
> Pali: Ud 8.8 · Visākhāsutta
[¶65] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time the dear and beloved granddaughter of Visākhā, Migāra’s mother, had just passed away. Then, in the middle of the day, Visākhā with wet clothes and hair went to the Buddha, bowed, and sat down. The Buddha said to her,
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā. Atha kho visākhā migāramātā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca:
[¶66] “So, Visākhā, where are you coming from in the middle of the day with wet clothes and hair?” “Sir, my beloved granddaughter has just passed away. That’s why I came here in the middle of the day with wet clothes and hair.” “Visākhā, would you like as many children and grandchildren as there are people in the whole of Sāvatthī?” “I would, sir.”
> Pali: “Handa kuto nu tvaṁ, visākhe, āgacchasi allavatthā allakesā idhūpasaṅkantā divā divassā”ti? “Nattā me, bhante, piyā manāpā kālaṅkatā. Tenāhaṁ allavatthā allakesā idhūpasaṅkantā divā divassā”ti. “Iccheyyāsi tvaṁ, visākhe, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti? “Iccheyyāhaṁ, bhagavā, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti.
[¶67] “But Visākhā, how many people pass away each day in Sāvatthī?” “Every day, sir, there are ten people passing away in Sāvatthī. Or else there are nine, eight, seven, six, five, four, three, two, or at least one person who passes away every day in Sāvatthī. Sāvatthī is never without someone passing away.”
> Pali: “Kīvabahukā pana, visākhe, sāvatthiyā manussā devasikaṁ kālaṁ karontī”ti? “Dasapi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti; navapi, bhante … aṭṭhapi, bhante … sattapi, bhante … chapi, bhante … pañcapi, bhante … cattāropi, bhante … tīṇipi, bhante … dvepi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti. Ekopi, bhante, sāvatthiyā manusso devasikaṁ kālaṁ karoti. Avivittā, bhante, sāvatthi manussehi kālaṁ karontehī”ti.
[¶68] “What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?” “No, sir. Enough, sir, with so many children and grandchildren.”
> Pali: “Taṁ kiṁ maññasi, visākhe, api nu tvaṁ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti? “No hetaṁ, bhante. Alaṁ me, bhante, tāva bahukehi puttehi ca nattārehi cā”ti.
[¶69] “Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two, or one loved one have one suffering. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”
> Pali: “Yesaṁ kho, visākhe, sataṁ piyāni, sataṁ tesaṁ dukkhāni; yesaṁ navuti piyāni, navuti tesaṁ dukkhāni; yesaṁ asīti piyāni, asīti tesaṁ dukkhāni; yesaṁ sattati piyāni, sattati tesaṁ dukkhāni; yesaṁ saṭṭhi piyāni, saṭṭhi tesaṁ dukkhāni; yesaṁ paññāsaṁ piyāni, paññāsaṁ tesaṁ dukkhāni; yesaṁ cattārīsaṁ piyāni, cattārīsaṁ tesaṁ dukkhāni, yesaṁ tiṁsaṁ piyāni, tiṁsaṁ tesaṁ dukkhāni; yesaṁ vīsati piyāni, vīsati tesaṁ dukkhāni, yesaṁ dasa piyāni, dasa tesaṁ dukkhāni; yesaṁ nava piyāni, nava tesaṁ dukkhāni; yesaṁ aṭṭha piyāni, aṭṭha tesaṁ dukkhāni; yesaṁ satta piyāni, satta tesaṁ dukkhāni; yesaṁ cha piyāni, cha tesaṁ dukkhāni; yesaṁ pañca piyāni, pañca tesaṁ dukkhāni; yesaṁ cattāri piyāni, cattāri tesaṁ dukkhāni; yesaṁ tīṇi piyāni, tīṇi tesaṁ dukkhāni; yesaṁ dve piyāni, dve tesaṁ dukkhāni; yesaṁ ekaṁ piyaṁ, ekaṁ tesaṁ dukkhaṁ; yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti.
[¶70] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶71] “All the sorrows and lamentations
and the countless forms of suffering in the world
occur because of those that we love;
without loved ones they do not occur.
> Pali: “Ye keci sokā paridevitā vā,
Dukkhā va lokasmimanekarūpā;
Piyaṁ paṭiccappabhavanti ete,
Piye asante na bhavanti ete.
[¶72] That’s why those who have no loved ones at all in the world
are happy and free of grief.
So aspiring to the sorrowless and stainless,
have no loved ones in the world at all.”
> Pali: Tasmā hi te sukhino vītasokā,
Yesaṁ piyaṁ natthi kuhiñci loke;
Tasmā asokaṁ virajaṁ patthayāno,
Piyaṁ na kayirātha kuhiñci loke”ti.
[¶73] > Pali: Aṭṭhamaṁ.
[¶74] Ud 8.9 · With Dabba (1st)
> Pali: Ud 8.9 · Paṭhamadabbasutta
[¶75] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Dabba the Mallian went up to the Buddha, bowed, sat down to one side, and said to him: “Holy One, it is the time for my full extinguishment.” “Please, Dabba, do as you see fit.”
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca: “parinibbānakālo me dāni, sugatā”ti. “Yassadāni tvaṁ, dabba, kālaṁ maññasī”ti.
[¶76] Then Dabba rose from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully extinguished.
> Pali: Atha kho āyasmā dabbo mallaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbāyi.
[¶77] Then when he was fully quenched while sitting cross-legged in midair, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
> Pali: Atha kho āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evamevaṁ āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masīti.
[¶78] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶79] “The body is broken up, perception has ceased,
all feelings have become cool;
choices are stilled,
and consciousness come to an end.”
> Pali: “Abhedi kāyo nirodhi saññā,
Vedanā sītibhaviṁsu sabbā;
Vūpasamiṁsu saṅkhārā,
Viññāṇaṁ atthamāgamā”ti.
[¶80] > Pali: Navamaṁ.
[¶81] Ud 8.10 · Dabba (2nd)
> Pali: Ud 8.10 · Dutiyadabbasutta
[¶82] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
[¶83] “Mendicants, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found.”
> Pali: “Dabbassa, bhikkhave, mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evamevaṁ kho, bhikkhave, dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masī”ti.
[¶84] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
[¶85] “Just as the glow of iron struck
by a hammer in the fire of Jātaveda
gradually dissipates,
its destiny unknown;
> Pali: “Ayoghanahatasseva,
jalato jātavedaso;
Anupubbūpasantassa,
yathā na ñāyate gati.
[¶86] in the same way, for the rightly released,
who have crossed the flood of sensual bonds,
there is no destination to describe—
they have found unshakable happiness.”
> Pali: Evaṁ sammāvimuttānaṁ,
kāmabandhoghatārinaṁ;
Paññāpetuṁ gati natthi,
pattānaṁ acalaṁ sukhan”ti.
[¶87] > Pali: Dasamaṁ.
[¶88] > Pali: Pāṭaligāmiyavaggo aṭṭhamo.
[¶89] > Pali: Tassuddānaṁ
[¶90] > Pali: Nibbānā caturo vuttā,
cundo pāṭaligāmiyā;
Dvidhāpatho visākhā ca,
dabbena saha te dasāti.
[¶91] > Pali: Udāne vaggānamuddānaṁ
[¶92] > Pali: Vaggamidaṁ paṭhamaṁ varabodhi,
Vaggamidaṁ dutiyaṁ mucalindo;
Nandakavaggavaro tatiyo tu,
Meghiyavaggavaro ca catuttho.
[¶93] > Pali: Pañcamavaggavarantidha soṇo,
Chaṭṭhamavaggavaranti jaccandho;
Sattamavaggavaranti ca cūḷo,
Pāṭaligāmiyamaṭṭhamavaggo.
[¶94] > Pali: Asītimanūnakasuttavaraṁ,
Vaggamidaṭṭhakaṁ suvibhattaṁ;
Dassitaṁ cakkhumatā vimalena,
Addhā hi taṁ udānamitīdamāhu.
[¶95] The Heartfelt Sayings are finished.
> Pali: Udānapāḷi niṭṭhitā.